Ա Յովհաննէս / 1 John - 3 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle here magnifies the love of God in our adoption, ver. 1, 2. He thereupon argues for holiness (ver. 3), and against sin, ver. 4-19. He presses brotherly love, ver. 11-18. How to assure our hearts before God, ver. 19-22. The precept of faith, ver. 23. And the good of obedience, ver. 24.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
3:0: This chapter embraces the following subjects:
I. The fact that Christians are now the sons of God, Jo1 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, Jo1 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, Jo1 3:2.
(b) We shall purify ourselves under the influence of this hope, Jo1 3:3.
II. The fact that he who is an adopted child of God does not commit sin, Jo1 3:4-10.
(1) all sin is the transgression of the law, Jo1 3:4;
(2) Christ was manifested to take away our sins, Jo1 3:5;
(3) he that commits sin is of the devil, Jo1 3:8; and,
(4) as a matter of fact, he who is of God does not commit sin, Jo1 3:7, Jo1 3:9-10.
III. True religion will be manifested by love to the Christian brotherhood, Jo1 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, Jo1 3:10.
(2) it is the solemn command of the Saviour that his followers should love one another, Jo1 3:11.
(3) the importance of this is seen by the opposite conduct of Cain, Jo1 3:12.
(4) love to the brethren furnishes the most certain evidence that we have passed from death unto life, Jo1 3:14.
(5) a man who hates another is in fact a murderer, and, of course, cannot be a true child of God, Jo1 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, Jo1 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, Jo1 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, Jo1 3:19-21.
V. If we keep His commandments our prayers will be answered, Jo1 3:22-23.
(1) there is an assurance that we shall receive what we need if we ask it, and keep his commandments, Jo1 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, Jo1 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, Jo1 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jo1 3:1, He declares the singular love of God towards us, in making us his sons; Jo1 3:3, who therefore ought obediently to keep his commandments; Jo1 3:11, as also to love one another as brethren.
Geneva 1599
Behold, (1) (a) what manner of love the Father hath bestowed upon us, that we should be (b) called the sons of God: (2) therefore the world knoweth us not, because it knew him not.
(1) He begins to declare this agreement of the Father and the Son, at the highest cause, that is, at that free love of God towards us, with which he so loves us, that also he adopts us to be his children.
(a) What a gift of how great love.
(b) That we should be the sons of God, and so, that all the world may see that we are so. (2) Before he declares this adoption, he says two things: the one, that this so great a dignity, is not to be esteemed according to the judgment of the flesh, because it is unknown to the world, for the world knows not God the Father himself.
John Gill
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, 1Jn 3:1, and this is further enforced from the nature of sin, which is a transgression of the law, 1Jn 3:4, from the end of Christ's manifestation in the flesh, which was to take away sin, and who was without it, 1Jn 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, 1Jn 3:6, from this, that only such that do righteousness are righteous persons, and these are righteous as Christ is, 1Jn 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, 1Jn 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, 1Jn 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, 1Jn 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, 1Jn 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, 1Jn 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, 1Jn 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, 1Jn 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, 1Jn 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, 1Jn 3:17, hence he presses the exhortation to brotherly love, that it be not in profession only, but true, real, and cordial, 1Jn 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, 1Jn 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, 1Jn 3:21, the commandments are explained of faith in Christ, and love to one another, 1Jn 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, 1Jn 3:24.
John Wesley
That we should be called - That is, should be, the children of God. Therefore the world knoweth us not - They know not what to make of us. We are a mystery to them.
Robert Jamieson, A. R. Fausset and David Brown
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 1Jn 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.
Tit knew him not--namely, the Father. "If they who regard not God, hold thee in any account, feel alarmed about thy state" [BENGEL]. Contrast 1Jn 5:1. The world's whole course is one great act of non-recognition of God.
3:13:1: Տեսէ՛ք՝ որպիսի սէր շնորհեաց մեզ Հայր, զի որդիք Աստուծոյ կոչեսցուք մեք. վասն այսորիկ աշխարհ ո՛չ ճանաչէ զմեզ, քանզի ո՛չ ծանեաւ զնա[3164]։ եզ [3164] Բազումք համաձայն մերումս ունին. Կոչեսցուք մեք. կամ՝ եւ մեք։ Իսկ երկու օրինակք ընդ Ոսկանայ. Կոչեսցուք եւ եմք։ Եւ օրինակ մի. Կոչեսցուք եւ եմք մեք։ Ոմանք. Աշխարհս ոչ ճանաչէ զձեզ։
1 Տեսէ՛ք ինչպիսի սէր շնորհեց մեզ Հայրը, որպէսզի մենք կոչուենք Աստծու որդիներ. աշխարհը մեզ չի ճանաչում նրա համար, որ նրան էլ չճանաչեց:
3 Տեսէ՛ք, Հայրը ինչպիսի՜ սէր շնորհեց մեզի, որպէս զի մենք Աստուծոյ որդիներ կոչուինք. ասոր համար աշխարհ մեզ չի ճանչնար, վասն զի զանիկա ալ չճանչցաւ։
Տեսէք, որպիսի՛ սէր շնորհեաց մեզ Հայր, զի որդիք Աստուծոյ կոչեսցուք մեք. վասն այսորիկ աշխարհ ոչ ճանաչէ զմեզ, քանզի ոչ ծանեաւ զնա:

3:1: Տեսէ՛ք՝ որպիսի սէր շնորհեաց մեզ Հայր, զի որդիք Աստուծոյ կոչեսցուք մեք. վասն այսորիկ աշխարհ ո՛չ ճանաչէ զմեզ, քանզի ո՛չ ծանեաւ զնա[3164]։ եզ
[3164] Բազումք համաձայն մերումս ունին. Կոչեսցուք մեք. կամ՝ եւ մեք։ Իսկ երկու օրինակք ընդ Ոսկանայ. Կոչեսցուք եւ եմք։ Եւ օրինակ մի. Կոչեսցուք եւ եմք մեք։ Ոմանք. Աշխարհս ոչ ճանաչէ զձեզ։
1 Տեսէ՛ք ինչպիսի սէր շնորհեց մեզ Հայրը, որպէսզի մենք կոչուենք Աստծու որդիներ. աշխարհը մեզ չի ճանաչում նրա համար, որ նրան էլ չճանաչեց:
3 Տեսէ՛ք, Հայրը ինչպիսի՜ սէր շնորհեց մեզի, որպէս զի մենք Աստուծոյ որդիներ կոչուինք. ասոր համար աշխարհ մեզ չի ճանչնար, վասն զի զանիկա ալ չճանչցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:11: Смотрите, какую любовь дал нам Отец, чтобы нам называться и быть детьми Божиими. Мир потому не знает нас, что не познал Его.
3:1  ἴδετε ποταπὴν ἀγάπην δέδωκεν ἡμῖν ὁ πατὴρ ἵνα τέκνα θεοῦ κληθῶμεν· καὶ ἐσμέν. διὰ τοῦτο ὁ κόσμος οὐ γινώσκει ἡμᾶς ὅτι οὐκ ἔγνω αὐτόν.
3:1. Ἴδετε (Ye-should-have-had-seen) ποταπὴν (to-whither-also-whither) ἀγάπην (to-an-excessing-off) δέδωκεν (it-had-come-to-give) ἡμῖν (unto-us,"ὁ (the-one) πατὴρ (a-Father,"ἵνα (so) τέκνα (producees) θεοῦ (of-a-Deity) κληθῶμεν, (we-might-have-been-called-unto,"καί (and) ἐσμεν. (we-be) διὰ (Through) τοῦτο (to-the-one-this) ὁ (the-one) κόσμος (a-configuration) οὐ (not) γινώσκει (it-acquainteth) ἡμᾶς (to-us) ὅτι (to-which-a-one) οὐκ (not) ἔγνω (it-had-acquainted) αὐτόν. (to-it)
3:1. videte qualem caritatem dedit nobis Pater ut filii Dei nominemur et sumus propter hoc mundus non novit nos quia non novit eumBehold what manner of charity the Father hath bestowed upon us, that we should be called and should be the sons of God. Therefore the world knoweth not us, because it knew not him.
1. Behold what manner of love the Father hath bestowed upon us, that we should be called children of God: and we are. For this cause the world knoweth us not, because it knew him not.
Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not:

1: Смотрите, какую любовь дал нам Отец, чтобы нам называться и быть детьми Божиими. Мир потому не знает нас, что не познал Его.
3:1  ἴδετε ποταπὴν ἀγάπην δέδωκεν ἡμῖν ὁ πατὴρ ἵνα τέκνα θεοῦ κληθῶμεν· καὶ ἐσμέν. διὰ τοῦτο ὁ κόσμος οὐ γινώσκει ἡμᾶς ὅτι οὐκ ἔγνω αὐτόν.
3:1. videte qualem caritatem dedit nobis Pater ut filii Dei nominemur et sumus propter hoc mundus non novit nos quia non novit eum
Behold what manner of charity the Father hath bestowed upon us, that we should be called and should be the sons of God. Therefore the world knoweth not us, because it knew not him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Установив (в II:29) органически тесную связь между праведностью и благодатным рождением христиан от Бога, Апостол теперь далее раскрывает понятие благодатного богосыновства, чтобы яснее оттенить упомянутую связь, не только как необходимую по самому понятию рождения от Праведного, но и как нравственно обязательную для облагодетельствованных. Сам всегда имея как бы пред глазами великое дело искупления человечества во Христе, Апостол восторженно предлагает (ст. 1) и читателям благоговейно погружаться в духовное созерцание той недомыслимой любви Отца Небесного к людям (ср. Ин 3:16), в силу которой Он в таинстве искупления во Христе даровал всем людям быть и именоваться детьми Божиими. Величие этого божественного дара, обязывающего обладающих им христиан к постоянному совершенствованию, Апостол доказывает от противного - тем, что враждебный Богу мир и потому не ведающий Бога не знает и этого высокого преимущества христиан - их богосыновства: так переродила их любовь и благодать Божия, утвердивши их жизнь на совершенно новых началах, что они сделались чуждыми и непонятными миру. "Вы знаете, что Он (Христос) дал вам право быть и почитаться детьми Божиими. Если же принадлежащие миру не знают сего, т. е. того, что вы дети Божии, сему не удивляйтесь; ибо они не знают и Того, Кто усыновил вас" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Adoption.A. D. 80.
1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3 And every man that hath this hope in him purifieth himself, even as he is pure.

The apostle, having shown the dignity of Christ's faithful followers, that they are born of him and thereby nearly allied to God, now here,

I. Breaks forth into the admiration of that grace that is the spring of such a wonderful vouchsafement: Behold (see you, observe) what manner of love, or how great love, the Father hath bestowed upon us, that we should be called, effectually called (he who calls things that are not makes them to be what they were not) the sons of God! The Father adopts all the children of the Son. The Son indeed calls them, and makes them his brethren; and thereby he confers upon them the power and dignity of the sons of God. It is wonderful condescending love of the eternal Father, that such as we should be made and called his sons--we who by nature are heirs of sin, and guilt, and the curse of God--we who by practice are children of corruption, disobedience, and ingratitude! Strange, that the holy God is not ashamed to be called our Father, and to call us his sons! Thence the apostle,

II. Infers the honour of believers above the cognizance of the world. Unbelievers know little of them. Therefore (or wherefore, upon this score) the world knoweth us not, v. 1. Little does the world perceive the advancement and happiness of the genuine followers of Christ. They are here exposed to the common calamities of earth and time; all things fall alike to them as to others, or rather they are subject to the greater sorrow, for they have often reason to say, If in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. xv. 19. The unchristian world, therefore, that walks by sight, knows not their dignity, their privileges, the enjoyments they have in hand, nor what they are entitled to. Little does the world think that these poor, humble, contemned ones are the favourites of heaven, and will be inhabitants there ere long. And they may bear their case the better since their Lord was here unknown as well as they: Because it knew him not, v. 1. Little did the world think how great a person was once sojourning here, that the Maker of it was once an inhabitant of it. Little did the Jewish world think that the God of Abraham, Isaac, and Jacob, was one of their blood, and dwelt in their land; he came to his own, and his own received him not. He came to his own, and his own crucified him; but surely, had they known him, they would not have crucified the Lord of glory, 1 Cor. ii. 8. Let the followers of Christ be content with hard fare here, since they are in a land of strangers, among those who little know them, and their Lord was so treated before them. Then the apostle,

III. Exalts these persevering disciples in the prospect of the certain revelation of their state and dignity. Here, 1. Their present honourable relation is asserted: Beloved (you may well be our beloved, for you are beloved of God), now are we the sons of God, v. 2. We have the nature of sons by regeneration: we have the title, and spirit, and right to the inheritance of sons by adoption. This honour have all the saints. 2. The discovery of the bliss belonging and suitable to this relation is denied: And it doth not yet appear what we shall be, v. 2. The glory pertaining to the sonship and adoption is adjourned and reserved for another world. The discovery of it here would put a stop to the current of affairs that must now proceed. The sons of God must walk by faith, and live by hope. 3. The time of the revelation of the sons of God in their proper state and glory is determined; and that is when their elder brother comes to call and collect them all together: But we know that when he shall appear we shall be like him. The particle, ean, usually translated if, is here well rendered when; for the Hebrew particle am (to which this is thought to correspond) is observed so to signify, as Dr. Whitby has here noted; and not only is ean sometimes used for hotan, but some copies even here read hotan, when. And accordingly it seems proper so to render it in John xiv. 3, where we read it, And if I go, and prepare a place; but more naturally and properly, When I shall have gone, and shall have prepared the place, I will come again, and receive you unto myself, or paralepsomai--I will take you along with myself, that where I am there you may be also. When the head of the church, the only-begotten of the Father, shall appear, his members, the adopted of God, shall appear and be manifested together with him. They may then well wait in faith, hope, and earnest desire, for the revelation of the Lord Jesus; as even the creation itself waiteth for their perfection, and the public manifestation of the sons of God, Rom. viii. 19. The sons of God will be known and be made manifest by their likeness to their head: They shall be like him--like him in honour, and power, and glory. Their vile bodies shall be made like his glorious body; they shall be filled with life, light, and bliss from him. When he, who is their life, shall appear, they also shall appear with him in glory, Col. iii. 4. Then, 4. Their likeness to him is argued from the sight they shall have of him: We shall be like him, for we shall see him as he is. Their likeness will be the cause of that sight which they shall have of him. Indeed, all shall see him, but not as they do; not as he is, namely, to those in heaven. The wicked shall see him in his frowns, in the terror of his majesty, and the splendour of his avenging perfections; but these shall see him in the smiles and beauty of his face, in the correspondence and amiableness of his glory, in the harmony and agreeableness of his beatific perfections. Their likeness shall enable them to see him as the blessed do in heaven. Or the sight of him shall be the cause of their likeness; it shall be a transformative sight: they shall be transformed into the same image by the beatific view that they shall have of him. Then the apostle,

IV. Urges the engagement of these sons of God to the prosecution of holiness: And every man that hath this hope in him purifies himself even as he is pure, v. 3. The sons of God know that their Lord is holy and pure; he is of purer heart and eyes than to admit any pollution or impurity to dwell with him. Those then who hope to live with him must study the utmost purity from the world, and flesh, and sin; they must grow in grace and holiness. Not only does their Lord command them to do so, but their new nature inclines them so to do; yea, their hope of heaven will dictate and constrain them so to do. They know that their high priest is holy, harmless, and undefiled. They know that their Go and Father is the high and holy one, that all the society is pure and holy, that their inheritance is an inheritance of saints in light. It is a contradiction to such hope to indulge sin and impurity. And therefore, as we are sanctified by faith, we must be sanctified by hope. That we may be saved by hope we must be purified by hope. It is the hope of hypocrites, and not of the sons of God, that makes an allowance for the gratification of impure desires and lusts.
Adam Clarke: Commentary on the Bible - 1831
3:1: 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.
Albert Barnes: Notes on the Bible - 1834
3:1: 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 Rom 8:15-17 notes; Co2 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 Co1 2:8 note; Act 3:17 note. Compare Joh 17:25. On the fact that Christians may be expected to be regarded and treated as their Saviour was, see the notes at Joh 15:18-20. Compare Mat 10:24-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: what: Jo1 4:9, Jo1 4:10; Sa2 7:19; Psa 31:19, Psa 36:7-9, Psa 89:1, Psa 89:2; Joh 3:16; Rom 5:8, Rom 8:32; Eph 2:4, Eph 2:5, Eph 3:18, Eph 3:19
that: Jer 3:19; Hos 1:10; Joh 1:12; Rom 8:14-17, Rom 8:21, Rom 9:25, Rom 9:26; Co2 6:18; Gal 3:26, Gal 3:29, Gal 4:5, Gal 4:6; Rev 21:7
the world: Joh 15:18, Joh 15:19, Joh 16:3, Joh 17:25; Col 3:3
John Gill
Behold what manner of love,.... See, take notice, consider, look by faith, with wonder and astonishment, and observe how great a favour, what an instance of matchless love, what a wonderful blessing of grace,
the Father hath bestowed upon us: the Father of Christ, and the Father of us in Christ, who hath adopted us into his family, and regenerated us by his grace, and hath freely given us the new name:
that we should be called the sons of God. The Alexandrian copy, and some others, and the Vulgate Latin version, add, "and we are", or "be"; and the Ethiopic version, "and have been"; for it is not a mere name that is bestowed, but the thing itself in reality; and in the Hebrew language, "to be called", and "to be", are terms synonymous; see Is 9:6; in what sense the saints are the sons of God; See Gill on Gal 4:6; this blessing comes not by nature, nor by merit, but by grace, the grace of adoption; which is of persons unto an inheritance they have no legal right unto; the spring of it is the everlasting and unchangeable love of God, for there was no need on the adopter's side, he having an only begotten and beloved Son, and no worth and loveliness in the adopted, they being by nature children of wrath; it is a privilege that exceeds all others, and is attended with many; so that it is no wonder the apostle breaks out in this pathetic manner, and calls upon the saints to view it with admiration and thankfulness:
therefore the world knoweth us not; that is, the greater part of the world, the world that lies in wickedness, the men of the world, who have their portion in this life, whom the god of this world has blinded, and who only mind the things of the world, and are as when they came into it, and have their conversation according to the course of it; these do not know the saints are the sons of God; the new name of sons is what no man knoweth but he that receiveth it; they do not own the saints as theirs, as belonging to them, but reckon them as the faith of the world, and the offscouring of all things; nor do they love them, and that because they are not their own, but hate them and persecute them: the reason is,
because it knew him not; neither the Father, whose sons they are, and who has bestowed the grace upon them; wherefore they know not, and disown and persecute his children; see Jn 17:25; nor the Lord Jesus Christ, the only begotten of the Father, the firstborn among many brethren; who, though he made the world, and was in it, was not known by it, but was hated, abused, and persecuted; and therefore it need not seem strange that the saints, who are the sons of God by adoption, should be treated in like manner.
3:23:2: Սի՛րելիք՝ այժմ որդի՛ք Աստուծոյ եմք, եւ չեւ՛ եւս է յայտ՝ եթէ զի՛նչ լինելոց եմք. գիտեմք՝ զի յորժամ նա յայտնեսցի՝ նմա՛ն նմա լինելոց եմք, զի տեսանելո՛ց եմք զնա՝ որպէս եւ է՛ն[3165]։ [3165] Ոմանք. Թէ զինչ լինելոց իցեմք. գիտեմք թէ յորժամ նայն յայտն՛՛։
2 Սիրելինե՛ր, այժմ Աստծու որդիներ ենք. եւ դեռ յայտնի էլ չէ, թէ ինչ ենք լինելու: Գիտենք, որ, երբ նա յայտնուի, լինելու ենք նրա նման, քանի որ նրան տեսնելու ենք այնպէս, ինչպէս նա կայ:
2 Սի՛րելիներ, հիմա մենք Աստուծոյ որդիներն ենք եւ տակաւին յայտնի չէ թէ ի՞նչ պիտի ըլլանք. բայց գիտենք թէ երբ անիկա յայտնուի, անոր պէս պիտի ըլլանք. վասն զի զանիկա պիտի տեսնենք՝ ինչպէս որ է։
Սիրելիք, այժմ որդիք Աստուծոյ եմք, եւ չեւ եւս է յայտ եթէ զինչ լինելոց իցեմք. գիտեմք, զի յորժամ նա յայտնեսցի, նման նմա լինելոց եմք, զի տեսանելոց եմք զնա որպէս եւ էն:

3:2: Սի՛րելիք՝ այժմ որդի՛ք Աստուծոյ եմք, եւ չեւ՛ եւս է յայտ՝ եթէ զի՛նչ լինելոց եմք. գիտեմք՝ զի յորժամ նա յայտնեսցի՝ նմա՛ն նմա լինելոց եմք, զի տեսանելո՛ց եմք զնա՝ որպէս եւ է՛ն[3165]։
[3165] Ոմանք. Թէ զինչ լինելոց իցեմք. գիտեմք թէ յորժամ նայն յայտն՛՛։
2 Սիրելինե՛ր, այժմ Աստծու որդիներ ենք. եւ դեռ յայտնի էլ չէ, թէ ինչ ենք լինելու: Գիտենք, որ, երբ նա յայտնուի, լինելու ենք նրա նման, քանի որ նրան տեսնելու ենք այնպէս, ինչպէս նա կայ:
2 Սի՛րելիներ, հիմա մենք Աստուծոյ որդիներն ենք եւ տակաւին յայտնի չէ թէ ի՞նչ պիտի ըլլանք. բայց գիտենք թէ երբ անիկա յայտնուի, անոր պէս պիտի ըլլանք. վասն զի զանիկա պիտի տեսնենք՝ ինչպէս որ է։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: Возлюбленные! мы теперь дети Божии; но еще не открылось, что будем. Знаем только, что, когда откроется, будем подобны Ему, потому что увидим Его, как Он есть.
3:2  ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῶ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν.
3:2. Ἀγαπητοί , ( Excessed-off-unto ,"νῦν (now) τέκνα (producees) θεοῦ (of-a-Deity) ἐσμέν, (we-be,"καὶ (and) οὔπω (not-unto-whither) ἐφανερώθη (it-was-en-manifested) τί (what-one) ἐσόμεθα . ( we-shall-be ) οἴδαμεν (We-had-come-to-see) ὅτι (to-which-a-one) ἐὰν (if-ever) φανερωθῇ (it-might-have-been-en-manifested," ὅμοιοι ( along-belonged ) αὐτῷ (unto-it) ἐσόμεθα , ( we-shall-be ,"ὅτι (to-which-a-one) ὀψόμεθα ( we-shall-behold ) αὐτὸν (to-it) καθώς (down-as) ἐστιν. (it-be)
3:2. carissimi nunc filii Dei sumus et nondum apparuit quid erimus scimus quoniam cum apparuerit similes ei erimus quoniam videbimus eum sicuti estDearly beloved, we are now the sons of God: and it hath not yet appeared what we shall be. We know that when he shall appear we shall be like to him: because we shall see him as he is.
2. Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is.
Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is:

2: Возлюбленные! мы теперь дети Божии; но еще не открылось, что будем. Знаем только, что, когда откроется, будем подобны Ему, потому что увидим Его, как Он есть.
3:2  ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῶ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν.
3:2. carissimi nunc filii Dei sumus et nondum apparuit quid erimus scimus quoniam cum apparuerit similes ei erimus quoniam videbimus eum sicuti est
Dearly beloved, we are now the sons of God: and it hath not yet appeared what we shall be. We know that when he shall appear we shall be like to him: because we shall see him as he is.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Еще выше и непостижимее для самих чад Божиих будущее блаженство верующих: изображая блаженство праведников в будущем мире, слово Божие представляет его лишь в общих чертах (ср. 1Пет. 1:4, 8; 2Тим. 4:8: и др.), не касаясь самой его сущности. Известно лишь, что условием будущего блаженства является наше уподобление Богу (ср. Мф 5:48) в праведности, милосердии, святости и др. совершенствах, и что источником неизреченного блаженства для праведников будет лицезрение Божие, когда они будут зреть Бога не тускло и гадательно, а как бы лицом к лицу (1Кор.13:12), - "чистые увидят Чистого, праведные - Праведного, ибо подобные пристанут к Подобному" (Феофил.).
Adam Clarke: Commentary on the Bible - 1831
3:2: 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.
Albert Barnes: Notes on the Bible - 1834
3:2: Beloved, now are we the sons of God - We now in fact sustain this rank and dignity, and on that we may reflect with pleasure and gratitude. It is in itself an exalted honor, and may be contemplated as such, whatever may be true in regard to what is to come. In the dignity and the privileges which we now enjoy, we may find a grateful subject of reflection, and a cause of thankfulness, even if we should look to nothing beyond, or when we contemplate the fact by itself.
And it doth not yet appear what we shall be - It is not fully Rev_ealed what we shall be hereafter; what will be the full result of being regarded as the children of God. There are, indeed, certain things which may be inferred as following from this. There is enough to animate us with hope, and to sustain us in the trials of life. There is one thing which is clear, that we shall be like the Son of God; but what is fully involved in this is not made known. Perhaps,
(1) it could not be so Rev_ealed that we could understand it, for that state may be so unlike the present that no words would fully convey the conception to our minds. Perhaps,
(2) it may be necessary to our condition here, as on probation, that no more light should be furnished in regard to the future than to stimulate us to make efforts to reach a world where all is light. For an illustration of the sentiment expressed here by the apostle, compare the notes at Pe2 1:4.
But we know that, when he shall appear, we shall be like him - It is Rev_ealed to us that we shall be made like Christ; that is, in the bodies with which we shall be raised up, in character, in happiness, in glory. Compare the Phi 3:21 note; Co2 3:18 note. This is enough to satisfy the Christian in his prospects for the future world. To be like Christ is the object of his supreme aim. For that he lives, and all his aspirations in regard to the coming world may be summed up in this - that he wishes to be like the glorified Son of God, and to share his honors and his joys. See the notes at Phi 3:10.
For we shall see him as he is - It is clearly implied here that there will be an influence in beholding the Saviour as he is, which will tend to make us like him, or to transform us into his likeness. See the nature of this influence explained in the notes at Co2 3:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: now are we the: Jo1 3:1, Jo1 5:1; Isa 56:5; Rom 8:14, Rom 8:15, Rom 8:18; Gal 3:26, Gal 4:6
it: Psa 31:19; Rom 8:18; Co1 2:9, Co1 13:12; Co2 4:17
what: Psa 17:15; Rom 8:29; Co1 15:49; Phi 3:21; Pe2 1:4
when: Mal 3:2; Col 3:4; Heb 9:28
for: Job 19:26; Psa 16:11; Mat 5:8; Joh 17:24; Co1 13:12; Co2 3:18, Co2 5:6-8
Geneva 1599
(3) Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be (c) like him; for we shall see him (d) as he is.
(3) The other: This dignity is not fully revealed to us ourselves, much less to strangers, but we are sure of the accomplishment of it, in as much as we shall be like the Son of God himself and shall enjoy his sight indeed, such as he is now, but yet this is deferred until his next coming.
(c) Like, but not equal.
(d) For now we see as in a glass (1Cor 13:12)
John Gill
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.
John Wesley
It doth not yet appear - Even to ourselves. What we shall be - It is something ineffable, which will raise the children of God to be, in a manner, as God himself. But we know, in general, that when he, the Son of God, shall appear, we shall be like him - The glory of God penetrating our inmost substance. For we shall see him as he is - Manifestly, without a veil. And that sight will transform us into the same likeness.
Robert Jamieson, A. R. Fausset and David Brown
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; Jn 14:3) He (not "it," namely, that which is not yet manifested [ALFORD]) shall be manifested (1Jn 3:5; 1Jn 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" (Mt 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, Jn 1:18), implies the entire unity of the Father and the Son.
for, &c.--Continual beholding generates likeness (2Cor 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.
3:33:3: Եւ ամենայն որ ունի զայս յոյս յանձին՝ սրբէ՛ զանձն իւր՝ որպէս եւ նայն սուրբ է[3166]։ [3166] Ոմանք. Եւ ամենայն որ ունիցի զայս... սրբեսցէ զանձն։
3 Եւ ամէն ոք, որ այս յոյսն ունի իր մէջ[14], մաքրում է ինքն իրեն, ինչպէս որ նա՛ է մաքուր:[14] Յունարէնն ունի՝ նրա վրայ:
3 Ամէն ով որ այս յոյսը անոր վրայ ունի, ինքզինք կը մաքրէ, ինչպէս անիկա մաքուր է։
Եւ ամենայն որ ունի զայս յոյս [14]յանձին` սրբէ զանձն իւր, որպէս եւ նայն սուրբ է:

3:3: Եւ ամենայն որ ունի զայս յոյս յանձին՝ սրբէ՛ զանձն իւր՝ որպէս եւ նայն սուրբ է[3166]։
[3166] Ոմանք. Եւ ամենայն որ ունիցի զայս... սրբեսցէ զանձն։
3 Եւ ամէն ոք, որ այս յոյսն ունի իր մէջ[14], մաքրում է ինքն իրեն, ինչպէս որ նա՛ է մաքուր:
[14] Յունարէնն ունի՝ նրա վրայ:
3 Ամէն ով որ այս յոյսը անոր վրայ ունի, ինքզինք կը մաքրէ, ինչպէս անիկա մաքուր է։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: И всякий, имеющий сию надежду на Него, очищает себя так, как Он чист.
3:3  καὶ πᾶς ὁ ἔχων τὴν ἐλπίδα ταύτην ἐπ᾽ αὐτῶ ἁγνίζει ἑαυτὸν καθὼς ἐκεῖνος ἁγνός ἐστιν.
3:3. καὶ (And) πᾶς (all) ὁ (the-one) ἔχων (holding) τὴν (to-the-one) ἐλπίδα (to-an-expectation) ταύτην (to-the-one-this) ἐπ' (upon) αὐτῷ (unto-it) ἁγνίζει (it-purifieth-to) ἑαυτὸν (to-self) καθὼς (down-as) ἐκεῖνος (the-one-thither) ἁγνός (pure) ἐστιν. (it-be)
3:3. et omnis qui habet spem hanc in eo sanctificat se sicut et ille sanctus estAnd every one that hath this hope in him sanctifieth himself, as he also is holy.
3. And every one that hath this hope on him purifieth himself, even as he is pure.
And every man that hath this hope in him purifieth himself, even as he is pure:

3: И всякий, имеющий сию надежду на Него, очищает себя так, как Он чист.
3:3  καὶ πᾶς ὁ ἔχων τὴν ἐλπίδα ταύτην ἐπ᾽ αὐτῶ ἁγνίζει ἑαυτὸν καθὼς ἐκεῖνος ἁγνός ἐστιν.
3:3. et omnis qui habet spem hanc in eo sanctificat se sicut et ille sanctus est
And every one that hath this hope in him sanctifieth himself, as he also is holy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Из понятия рождения верующих от Бога (II:29), их высокого благодатного богосыновства в настоящем (III:1) и неизреченного блаженства в будущем (ст. 2) для всякого имеющего христианскую надежду на блаженную вечность необходимый долг - постоянно очищать себя от всяких греховных прирождений по образцу чистого и безгрешного Христа, так как только чистые сердцем могут видеть Бога (Мф 5:8). Этот нравственно-практический вывод из учения о духовном возрождении христиан и их высоком достоинстве детей Божиих Апостол далее (ст. 4) подкрепляет отрицанием противоположного тезиса, вероятно, высказывавшегося еретиками-антиномистами, о допущении греха в христиан: Апостол со всею решительностью доказывает полную несовместимость греха с достоинством возрожденных христиан. Апостол говорит как бы так: "вы, усыновленные, делайте правду и не показывайте себя праздными от нее. Ибо как в отношении греха не тот грешник или беззаконник, кто совершил или совершит грех, но тот, кто держится зла и делает зло, так и праведен не тот, кто не действует, но тот, кто делает правду. Грех даже неуместен в вас, ибо Христос явился для разрушения греха, и как сам был непричастен греху, так и вам, соединившимся с Ним и утвержденным верою в Него, не остается уже места грешить... Нужно также знать, что грехом называется отпадение от добра, а беззаконием - нарушение положительного закона" (блаж. Феофил.). Нарушитель же закона Божия есть преступник против него, и уже не дитя Божие, а общник и сын диавола.
Adam Clarke: Commentary on the Bible - 1831
3:3: And ever man that hath this hope in him - All who have the hope of seeing Christ as he is; that is, of enjoying him in his own glory; purifieth himself - abstains from all evil, and keeps himself from all that is in the world, viz., the lusts of the flesh, of the eye, and the pride of life. God having purified his heart, it is his business to keep himself in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. The apostle does not here speak of any man purifying his own heart, because this is impossible; but of his persevering in the state of purity into which the Lord hath brought him. The words, however, may be understood of a man's anxiously using all the means that lead to purity; and imploring God for the sanctifying Spirit, to "cleanse the thoughts of his heart by its inspiration, that he may perfectly love him, and worthily magnify his name."
As he is pure - Till he is as completely saved from his sins as Christ was free from sin. Many tell us that "this never can be done, for no man can be saved from sin in this life." Will these persons permit us to ask, how much sin may we be saved from in this life? Something must be ascertained on this subject:
1. That the soul may have some determinate object in view;
2. That it may not lose its time, or employ its faith and energy, in praying for what is impossible to be attained.
Now, as he was manifested to take away our sins, Jo1 3:5, to destroy the works of the devil, Jo1 3:8; and as his blood cleanseth from all sin and unrighteousness, Jo1 1:7, Jo1 1:9; is it not evident that God means that believers in Christ shall be saved from all sin? For if his blood cleanses from all sin, if he destroys the works of the devil, (and sin is the work of the devil), and if he who is born of God does not commit sin, Jo1 3:9, then he must be cleansed from all sin; and, while he continues in that state he lives without sinning against God, for the seed of God remaineth in him, and he cannot sin because he is born, or begotten, of God, Jo1 3:9. How strangely warped and blinded by prejudice and system must men be who, in the face of such evidence as this, will still dare to maintain that no man can be saved from his sin in this life; but must daily commit sin, in thought, word, and deed, as the Westminster divines have asserted: that is, every man is laid under the fatal necessity of sinning as many ways against God as the devil does through his natural wickedness and malice; for even the devil himself can have no other way of sinning against God except by thought, word, and deed. And yet, according to these, and others of the same creed, "even the most regenerate sin thus against God as long as they live." It is a miserable salvo to say, they do not sin so much as they used to do; and they do not sin habitually, only occasionally. Alas for this system! Could not the grace that saved them partially save them perfectly? Could not that power of God that saved them from habitual sin, save them from occasional or accidental sin? Shall we suppose that sin, how potent soever it may be, is as potent as the Spirit and grace of Christ? And may we not ask, If it was for Gad's glory and their good that they were partially saved, would it not have been more for God's glory and their good if they had been perfectly saved? But the letter and spirit of God's word, and the design and end of Christ's coming, is to save his people from their sins. Dr. Macknight having stated that ἁγνιζει, purifieth, is in the present tense, most ridiculously draws this conclusion from it: "In this life no one can attain to perfect purity; by this text, therefore, as well as by Jo1 1:8, those fanatics are condemned who imagine they are able to live without sin." Yes, doctor, the men you call fanatics do most religiously believe that, by the grace of Christ cleansing and strengthening them, they can love God with all their heart, soul, mind, and strength, and their neighbor as themselves; and live without grieving the Spirit of God, and without sinning against their heavenly Father. And they believe that, if they are not thus saved, it is their own fault. But a blind man must ever be a bad judge of colors.
Albert Barnes: Notes on the Bible - 1834
3:3: And every man that hath this hope in him - This hope of seeing the Saviour, and of being made like him; that is, every true Christian. On the nature and influence of hope, see the notes at Rom 8:24-25.
Purifieth himself - Makes himself holy. That is, under the influence of this hope of being like the Saviour, he puts forth those efforts in struggling against sin, and in overcoming his evil propensities, which are necessary to make him pure. The apostle would not deny that for the success of these efforts we are dependent on divine aid; but he brings into view, as is often done in the sacred writings, the agency of man himself as essentially connected with success. Compare Phi 2:12. The particular thought here is, that the hope of being like Christ, and of being permitted to dwell with him, will lead a man to earnest efforts to become holy, and will be actually followed by such a result.
Even as he is pure - The same kind of purity here, the same degree hereafter. That is, the tendency of such a hope is to make him holy now, though he may be imperfect; the effect will be to make him "perfectly" holy in the world to come. It cannot be shown from this passage that the apostle meant to teach that anyone actually becomes as pure in the present life as the Saviour is, that is, becomes perfectly holy; for all that is fairly implied in it is, that those who have this hope in them aim at the same purity, and will ultimately obtain it. But the apostle does not say that it is attained in this world. If the passage did teach this, it would teach it respecting everyone who has this hope, and then the doctrine would be that no one can be a Christian who does not become absolutely perfect on earth; that is, not that some Christians may become perfect here, but that all actually do. But none, it is presumed, will hold this to be a true doctrine. A true Christian does not, indeed, habitually and willfully sin; but no one can pretend that all Christians attain to a state of sinless perfection on earth, or are, in fact, as pure as the Saviour was. But unless the passage proves that every Christian becomes absolutely perfect in the present life, it does not prove that in fact any do. It proves:
(1) that the tendency, or the fair influence of this hope, is to make the Christian pure;
(2) that all who cherish it will, in fact, aim to become as holy as the Saviour was; and,
(3) that this object will, at some future period, be accomplished. There is a world where all who are redeemed shall be perfectly holy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: every: Rom 5:4, Rom 5:5; Col 1:5; Th2 2:16; Tit 3:7; Heb 6:18
purifieth: Act 15:9; Co2 7:1; Heb 12:14; Pe2 1:4, Pe2 3:14
even: Jo1 2:6, Jo1 4:17; Mat 5:48; Luk 6:36; Heb 7:26
Geneva 1599
(4) And every man that hath this hope in him purifieth himself, even (e) as he is pure.
(4) Now he describes this adoption (the glory which as yet consists in hope) by the effect that is, because whoever is made the Son of God, endeavours to resemble the Father in purity.
(e) This word signifies a likeness, but not an equality.
John Gill
And every man that hath this hope in him,.... Or on him, Jesus Christ; for a true hope of that eternal happiness, which lies in likeness to Christ, and in the vision of him, is only founded on his person, blood, righteousness, and sacrifice: and this hope every man has not, only he who is born again; for this grace is implanted in regeneration, when men are of abundant mercy begotten unto it, and have it bestowed upon them as a free grace gift; and which is of great service to them both in life and in death; and among the rest it has this influence and effect upon them, that every such person that has it,
purifieth himself even as he is pure; not that any man can purify or cleanse himself from sin, this is only owing to the grace of God and blood of Christ; nor that any man can be so pure and holy as Christ is, who is free from all sin, both original and actual; but this must be understood either of a man that has faith and hope in Christ, dealing by these with the blood of Christ for purity and cleansing, with whom and which these graces are conversant for such purposes; or of such a person's imitating of Christ in the holiness of his life and conversation, making him his pattern and example, studying to walk as he walked; to which he is the more excited and stimulated by the hope he has of being a Son of God, a dear child of his, and therefore ought to be a follower of him, and walk as Christ walked, in humility; love, patience, and in other acts of holiness; and by the hope he has of being like unto him, and with him in the other world to all eternity: but then this "as" is only expressive of some degree of likeness and similitude, and not perfect equality, which is not to be expected in this, or in the world to come; believers indeed, who have faith and hope in the justifying righteousness of Christ, may, and should consider themselves pure and righteous, and free from sin, as Christ is; being clothed upon with his robe of righteousness, in which they stand without fault before the throne, without spot or wrinkle, or any such thing; but this does not seem to be the sense of the place here, the argument being to engage the saints to purity and holiness of life and conversation, from the consideration of the great love of God bestowed upon them in their adoption, and from their hope of eternal happiness, as the context shows; see 2Cor 7:1; other arguments follow.
John Wesley
And every one that hath this hope in him - In God.
Robert Jamieson, A. R. Fausset and David Brown
this hope--of being hereafter "like Him." Faith and love, as well as hope, occur in 1Jn 3:11, 1Jn 3:23.
in--rather, "(resting) upon Him"; grounded on His promises.
purifieth himself--by Christ's Spirit in him (Jn 15:5, end). "Thou purifiest thyself, not of thyself, but of Him who comes that He may dwell in thee" [AUGUSTINE]. One's justification through faith is presupposed.
as he is pure--unsullied with any uncleanness. The Second Person, by whom both the Law and Gospel were given.
3:43:4: Ամենայն որ զմեղս գործէ, նա՝ եւ զանօրէնութիւն առնէ, եւ ի՛նքն իսկ մեղքն անօրէնութիւն է[3167]։ [3167] Ոմանք. Ամենայն որ գործէ զմեղս՝ նա եւ զանօրէնութիւնս առ՛՛... անօրէնութիւն են։
4 Ամէն ոք, ով մեղք է գործում, նաեւ անօրէնութիւն է անում. եւ մեղքը ինքնին անօրէնութիւն է:
4 Ամէն ով որ մեղք կը գործէ, անիկա անօրէնութիւն ալ կը գործէ եւ բուն մեղքը անօրինութիւն է։
Ամենայն որ զմեղս գործէ, նա եւ զանօրէնութիւն առնէ, եւ ինքն իսկ մեղքն անօրէնութիւն է:

3:4: Ամենայն որ զմեղս գործէ, նա՝ եւ զանօրէնութիւն առնէ, եւ ի՛նքն իսկ մեղքն անօրէնութիւն է[3167]։
[3167] Ոմանք. Ամենայն որ գործէ զմեղս՝ նա եւ զանօրէնութիւնս առ՛՛... անօրէնութիւն են։
4 Ամէն ոք, ով մեղք է գործում, նաեւ անօրէնութիւն է անում. եւ մեղքը ինքնին անօրէնութիւն է:
4 Ամէն ով որ մեղք կը գործէ, անիկա անօրէնութիւն ալ կը գործէ եւ բուն մեղքը անօրինութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Всякий, делающий грех, делает и беззаконие; и грех есть беззаконие.
3:4  πᾶς ὁ ποιῶν τὴν ἁμαρτίαν καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία.
3:4. Πᾶς (All) ὁ (the-one) ποιῶν (doing-unto) τὴν (to-the-one) ἁμαρτίαν (to-an-un-adjusting-along-unto,"καὶ (and) τὴν (to-the-one) ἀνομίαν (to-an-un-parceleeing-unto) ποιεῖ, (it-doeth-unto,"καὶ (and) ἡ (the-one) ἁμαρτία (an-un-adjusting-along-unto) ἐστὶν (it-be) ἡ (the-one) ἀνομία. (an-un-parceleeing-unto)
3:4. omnis qui facit peccatum et iniquitatem facit et peccatum est iniquitasWhosoever committeth sin committeth also iniquity. And sin is iniquity.
4. Every one that doeth sin doeth also lawlessness: and sin is lawlessness.
Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law:

4: Всякий, делающий грех, делает и беззаконие; и грех есть беззаконие.
3:4  πᾶς ὁ ποιῶν τὴν ἁμαρτίαν καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία.
3:4. omnis qui facit peccatum et iniquitatem facit et peccatum est iniquitas
Whosoever committeth sin committeth also iniquity. And sin is iniquity.
4. Every one that doeth sin doeth also lawlessness: and sin is lawlessness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Mark of God's Children.A. D. 80.
4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. 5 And ye know that he was manifested to take away our sins; and in him is no sin. 6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. 7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. 8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. 10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.

The apostle, having alleged the believer's obligation to purity from his hope of heaven, and of communion with Christ in glory at the day of his appearance, now proceeds to fill his own mouth and the believer's mind with multiplied arguments against sin, and all communion with the impure unfruitful works of darkness. And so he reasons and argues,

I. From the nature of sin and the intrinsic evil of it. It is a contrariety to the divine law: Whosoever committeth sin transgresseth also (or even) the law (or, whosoever committeth sin even committeth enormity, or aberration from law, or from the law); for sin is the transgression of the law, or is lawlessness, v. 4. Sin is the destitution or privation of correspondence and agreement with the divine law, that law which is the transcript of the divine nature and purity, which contains his will for the government of the world, which is suitable to the rational nature, and enacted for the good of the world, which shows man the way of felicity and peace, and conducts him to the author of his nature and of the law. The current commission of sin now is the rejection of the divine law, and this is the rejection of the divine authority, and consequently of God himself.

II. From the design and errand of the Lord Jesus in and to this world, which was to remove sin: And you know that he was manifested to take away our sins, and in him is no sin, v. 5. The Son of God appeared, and was known, in our nature; and he came to vindicate and exalt the divine law, and that by obedience to the precept, and by subjection and suffering under the penal sanction, under the curse of it. He came therefore to take away our sins, to take away the guilt of them by the sacrifice of himself, to take away the commission of them by implanting a new nature in us (for we are sanctifies by virtue of his death), and to dissuade and save from it by his own example, and (or for) in him was no sin; or, he takes sin away, that he may conform us to himself, and in him is no sin. Those that expect communion with Christ above should study communion with him here in the utmost purity. And the Christian world should know and consider the great end of the Son of God's coming hither: it was to take away our sin: And you know (and this knowledge should be deep and effectual) that he was manifested to take away our sins.

III. From the opposition between sin and a real union with or adhesion to the Lord Christ: Whosoever abideth in him sinneth not, v. 6. To sin here is the same as to commit sin (v. 8, 9), and to commit sin is to practise sin. He that abideth in Christ continues not in the practice of sin. As vital union with the Lord Jesus broke the power of sin in the heart and nature, so continuance therein prevents the regency and prevalence thereof in the life and conduct. Or the negative expression here is put for the positive: He sinneth not, that is, he is obedient, he keeps the commandments (in sincerity, and in the ordinary course of life) and does those things that are pleasing in his sight, as is said v. 22. Those that abide in Christ abide in their covenant with him, and consequently watch against the sin that is contrary thereto. They abide in the potent light and knowledge of him; and therefore it may be concluded that he that sinneth (abideth in the predominant practice of sin) hath not seen him (hath not his mind impressed with a sound evangelical discerning of him), neither known him, hath no experimental acquaintance with him. Practical renunciation of sin is the great evidence of spiritual union with, continuance in, and saving knowledge of, the Lord Christ.

IV. From the connection between the practice of righteousness and a state of righteousness, intimating withal that the practice of sin and a justified state are inconsistent; and this is introduced with a supposition that a surmise to the contrary is a gross deceit: "Little children, dear children, and as much children as you are, herein let no man deceive you. There will be those who will magnify your new light and entertainment of Christianity, who will make you believe that your knowledge, profession, and baptism, will excuse you from the care and accuracy of the Christian life. But beware of such self-deceit. He that doeth righteousness in righteous." It may appear that righteousness may in several places of scripture be justly rendered religion, as Matt. v. 10, Blessed are those that are persecuted for righteousness' sake, that is, for religion's sake; 1 Pet. iii. 14, But if you suffer for righteousness' sake (religion's sake) happy are you; and 2 Tim. iii. 16, All scripture, or the whole scripture, is given by inspiration of God, and is profitable for doctrine--and for instruction in righteousness, that is, in the nature and branches of religion. To do righteousness then, especially being set in opposition to the doing, committing, or practising, of sin, is to practise religion. Now he who practiseth religion is righteous; he is the righteous person on all accounts; he is sincere and upright before God. The practice of religion cannot subsist without a principle of integrity and conscience. He has that righteousness which consists in pardon of sin and right to life, founded upon the imputation of the Mediator's righteousness. He has a title to the crown of righteousness, which the righteous Judge will give, according to his covenant and promise, to those that love his appearing, 2 Tim. iv. 8. He has communion with Christ, in conformity to the divine law, being in some measure practically righteous as he; and he has communion with him in the justified state, being now relatively righteous together with him.

V. From the relation between the sinner and the devil, and thereupon from the design and office of the Lord Christ against the devil. 1. From the relation between the sinner and the devil. As elsewhere sinners and saints are distinguished (though even saints are sinners largely so called), so to commit sin is here so to practise it as sinners do, that are distinguished from saints, to live under the power and dominion of it; and he who does so is of the devil; his sinful nature is inspired by, and agreeable and pleasing to, the devil; and he belongs to the party, and interest, and kingdom of the devil. It is he that is the author and patron of sin, and has been a practitioner of it, a tempter and instigator to it, even from the beginning of the world. And thereupon we must see how he argues. 2. From the design and office of the Lord Christ against the devil: For this purpose the Son of God was manifested, that he might destroy the works of the devil, v. 8. The devil has designed and endeavoured to ruin the work of God in this world. The Son of God has undertaken the holy war against him. He came into our world, and was manifested in our flesh, that he might conquer him and dissolve his works. Sin will he loosen and dissolve more and more, till he has quite destroyed it. Let not us serve or indulge what the Son of God came to destroy.

VI. From the connection between regeneration and the relinquishment of sin: Whosoever is born of God doth not commit sin. To be born of God is to be inwardly renewed, and restored to a holy integrity or rectitude of nature by the power of the Spirit of God. Such a one committeth not sin, does not work iniquity nor practise disobedience, which is contrary to his new nature and the regenerate complexion of his spirit; for, as the apostle adds, his seed remaineth in him, either the word of God in its light and power remaineth in him (as 1 Pet. i. 23, Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever), or, that which is born of the Spirit is spirit; the spiritual seminal principle of holiness remaineth in him. Renewing grace is an abiding principle. Religion, in the spring of it, is not an art, an acquired dexterity and skill, but a new nature. And thereupon the consequence is the regenerate person cannot sin. That he cannot commit an act of sin, I suppose no judicious interpreter understands. This would be contrary to ch. i. 9, where it is made our duty to confess our sins, and supposed that our privilege thereupon is to have our sins forgiven. He therefore cannot sin, in the sense in which the apostle says, he cannot commit sin. He cannot continue in the course and practice of sin. He cannot so sin as to denominate him a sinner in opposition to a saint or servant of God. Again, he cannot sin comparatively, as he did before he was born of God, and as others do that are not so. And the reason is because he is born of God, which will amount to all this inhibition and impediment. 1. There is a light in his mind which shows him the evil and malignity of sin. 2. There is that bias upon his heart which disposes him to loathe and hate sin. 3. There is the spiritual seminal principle or disposition, that breaks the force and fulness of the sinful acts. They proceed not from such plenary power of corruption as they do in others, nor obtain that plenitude of heart, spirit, and consent, which they do in others. The spirit lusteth against the flesh. And therefore in respect to such sin it may be said, It is no more I that do it, but sin that dwelleth in me. It is not reckoned the person's sin, in the gospel account, where the bent and frame of the mind and spirit are against it. Then, 4. There is a disposition for humiliation and repentance for sin, when it has been committed. He that is born of God cannot sin. Here we may call to mind the usual distinction of natural and moral impotency. The unregenerate person is morally unable for what is religiously good. The regenerate person is happily disabled for sin. There is a restraint, an embargo (as we may say), laid upon his sinning powers. It goes against him sedately and deliberately to sin. We usually say of a person of known integrity, "He cannot lie, he cannot cheat, and commit other enormities." How can I commit this great wickedness, and sin against God! Gen. xxxix. 9. And so those who persist in a sinful life sufficiently demonstrate that they are not born of God.

VII. From the discrimination between the children of God and the children of the devil. They have their distinct characters. In this the children of God are manifest and the children of the devil, v. 10. In the world (according to the old distinction) there are the seed of God and the seed of the serpent. Now the seed of the serpent is known by these two signatures:-- 1. By neglect of religion: Whosoever doeth not righteously (omits and disregards the rights and dues of God; for religion is but our righteousness towards God, or giving him his due, and whosoever does not conscientiously do this) is not of God, but, on the contrary, of the devil. The devil is the father of unrighteous or irreligious souls. And, 2. By hatred of fellow-christians: Neither he that loveth not his brother, v. 10. True Christians are to be loved for God's and Christ's sake. Those who so love them not, but despise, and hate, and persecute them, have the serpentine nature still abiding in them.
Adam Clarke: Commentary on the Bible - 1831
3:4: Sin is the transgression of the law - The spirit of the law as well as of the Gospel is, that "we should love God with all our powers, and our neighbor as ourselves." All disobedience is contrary to love; therefore sin is the transgression of the law, whether the act refers immediately to God or to our neighbor.
Albert Barnes: Notes on the Bible - 1834
3:4: Whosoever committeth sin transgresseth also the law - The law of God given to man as a rule of life. The object of the apostle here is to excite them to holiness, and to deter them from committing sin, perhaps in view of the fact stated in Jo1 3:3, that everyone who has the hope of heaven will aim to be holy like the Saviour. To confirm this, he shows them that, as a matter of fact, those who are born of God do lead lives of obedience, Jo1 3:5-10; and this he introduces by showing what is the nature of sin, in the verse before us. The considerations by which he would deter them from indulging in sin are the following:
(a) all sin is a violation of the law of God, Jo1 3:4;
(b) the very object of the coming of Christ was to deliver people from sin, Jo1 3:5;
(c) those who are true Christians do not habitually sin, Jo1 3:6;
(d) those who sin cannot be true Christians, but are of the devil, Jo1 3:8; and,
(e) he who is born of God has a germ or principle of true piety in him, and cannot sin, Jo1 3:9.
It seems evident that the apostle is here combating an opinion which then existed that people might sin, and yet be true Christians, Jo1 3:7; and he apprehended that there was danger that this opinion would become pRev_alent. On what ground this opinion was held is unknown. Perhaps it was held that all that was necessary to constitute religion was to embrace the doctrines of Christianity, or to be orthodox in the faith; perhaps that it was not expected that people would become holy in this life, and therefore they might indulge in acts of sin; perhaps that Christ came to modify and relax the law, and that the freedoM which he procured for them was freedom to indulge in whatever people chose; perhaps that, since Christians were heirs of all things, they had a right to enjoy all things; perhaps that the passions of people were so strong that they could not be restrained, and that therefore it was not wrong to give indulgence to the propensities with which our Creator has formed us. All these opinions have been held under various forms of Antinomianism, and it is not at all improbable that some or all of them pRev_ailed in the time of John. The argument which he urges would be applicable to any of them. The consideration which he here states is, that all sin is a transgression of law, and that he who commits it, under whatever pretence, is to be held as a transgressor of the law. The literal rendering of this passage is, "He who doeth sin (ἁμαρτίαν hamartian ) doeth also transgression" - ἀνομίαν anomian. Sin is the generic term embracing all that would be wrong. The word transgression (ἀνομία anomia) is a specific term, showing where the wrong lay, to wit, in violating the law.
For sin is the transgression of the law - That is, all sin involves this as a consequence that it is a violation of the law. The object of the apostle is not so much to define sin, as to deter from its commission by stating what is its essential nature - though he has in fact given the best definition of it that could be given. The essential idea is, that God has given a law to people to regulate their conduct, and that whatever is a departure from that law in any way is held to be sin. The law measures our duty, and measures therefore the degree of guilt when it is not obeyed. The law determines what is right in all cases, and, of course, what is wrong when it is not complied with. The law is the expression of what is the will of God as to what we shall do; and when that is not done, there is sin. The law determines what we shall love or not love; when our passions and appetites shall be bounded and restrained, and to what extent they may be indulged; what shall be our motives and aims in living; how we shall act toward God and toward people; and whenever, in any of these respects, its requirements are not complied with, there is sin.
This will include everything in relation to which the law is given, and will embrace what we "omit" to do when the law has commanded a thing to be done, as well as a "positive" act of transgression where the law has forbidden a thing. This idea is properly found in the original word rendered "transgression of the law" - ἀνομία anomia. This word occurs in the New Testament only in the following places: Mat 7:23; Mat 13:41; Mat 23:28; Mat 24:12; Rom 4:7; Rom 6:19; Th2 2:7; Tit 2:14; Heb 1:9; Heb 8:12; Heb 10:17, in all which places it is rendered "iniquity" and "iniquities;" in Co2 6:14, where it is rendered "unrighteousness;" and in the verse before us twice. It properly means lawlessness, in the sense that the requirements of the law are not conformed to, or complied with; that is, either by not obeying it, or by positively violating it. When a parent commands a child to do a thing, and he does not do it, he is as really guilty of violating the law as when he does a thing which is positively forbidden. This important verse, therefore, may be considered in two aspects - as a definition of the nature of sin, and as an argument against indulgence in it, or against committing it.
I. As a definition of the nature of sin. It teaches.
(a) that there is a rule of law by which the conduct of mankind is to be regulated and governed, and to which it is to be conformed.
(b) That there is sin in all cases where that law is not complied with; and that all who do not comply with it are guilty before God.
(c) That the particular thing which determines the guilt of sin, and which measures it, is that it is a departure from law, and consequently that there is no sin where there is no departure from law.
The essential thing is, that the law has not been respected and obeyed, and sin derives its character and aggravation from that fact. No one can reasonably doubt as to the accuracy of this definition of sin. It is founded on the fact:
(a) that God has an absolute right to prescribe what we may and may not do;
(b) that it is to be presumed that what he prescribes will be in accordance with what is right; and,
(c) that nothing else in fact constitutes sin. Sin can consist in nothing else. It does not consist of a particular height of stature, or a particular complexion; of a feeble intellect, or an intellect made feeble, as the result of any former apostasy; of any constitutional propensity, or any disposition founded in our nature as creatures.
For none of these things do our consciences condemn us; and however we may lament them, we have no consciousness of wrong.
(In these remarks the author has in view the doctrine of original sin, or imputed sin, which he thinks as absurd as sin of stature or complexion. His views will be found at large in the notes at Rom. 5 throughout, and by comparing these with the supplementary notes on the same place, the reader will be able to form his own opinion. There does not seem to be anything affecting the point in this passage.)
II. As an argument against the commission of sin. This argument may be considered as consisting of two things - the wrong that is done by the violation of law, and the exposure to the penalty.
(1) the wrong itself. This wrong, as an argument to deter from sin, arises mainly from two things:
(a) because sin is a violation of the will of God, and it is in itself wrong to disregard that will; and,
(b) because it is to be presumed that when God has given law there is a good reason why he has done it.
(2) the fact that the law has a penalty is an argument for not violating the law.
All law has a penalty; that is, there is some suffering, disadvantage, forfeit of privileges, etc., which the violation of law draws in its train, and which is to be regarded as an expression of the sense which the lawgiver entertains of the value of his law, and of the evil of disobeying it. Many of these penalties of the violation of the divine law are seen in this life, and all will be certain to occur sooner or later, in this world or in the world to come. With such views of the law and of sin - of his obligations, and of the evils of disobedience - a Christian should not, and will not, deliberately and habitually violate the law of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: committeth: Jo1 3:8, Jo1 3:9; Kg1 8:47; Ch1 10:13; Co2 12:21; Jam 5:15
transgresseth: Num 15:31; Sa1 15:24; Ch2 24:20; Isa 53:8; Dan 9:11; Rom 3:20, Rom 4:15; Jam 2:9-11
for: Jo1 5:17; Rom 7:7-13
Geneva 1599
(5) Whosoever (f) committeth sin transgresseth also the law: for (g) sin is the transgression of the law.
(5) The rule of this purity can from no where else be taken but from the law of God, the transgression of which is called sin.
(f) Does not give himself to pureness.
(g) A short definition of sin.
John Gill
Whosoever committeth sin,.... This, in connection with what follows, is true of any sin, great or small, but here designs a course of sinning, a wilful, obstinate, persisting in sin:
transgresseth also the law; not of man, unless the law of men is founded on, and agrees with the law of God, for sometimes to transgress the laws of men is no sin, and to obey them would be criminal; but the law of God, and that not the ceremonial law, which was now abolished, and therefore to neglect it, or go contrary to it, was not sinful; but the moral law, and every precept of it, which regards love to God or to our neighbour, and which may be transgressed in thought, word, and deed; and he that committeth sin transgresses it in one or all of these ways, of which the law accuses and convicts, and for it pronounces guilty before God, and curses and condemns; and this therefore is an argument against sinning, because it is against the law of God, which is holy, just, and good, and contains the good and acceptable, and perfect will of God, which is agreeable to his nature and perfections; so that sin is ultimately against God himself:
for sin is a transgression of the law; and whatever is a transgression of the law is sin; the law requires a conformity of nature and actions to it, and where there is a want of either, it is a breach of it; it is concerned with the will and affections, the inclinations and desires of the mind, as well as the outward actions of life; concupiscence or lust is a violation of the law, as well as actual sin; and especially a course of sinning both in heart, lip, and life, is a continued transgression of it, and exposes to its curse and condemnation, and to the wrath of God; and is inconsistent with a true hope of being the sons and heirs of God: but then the transgression of what is not the law of God, whether the traditions of the elders among the Jews, or the ordinances of men among Papists, Pagans, and Turks, or any other, is no sin, nor should affect the consciences of men.
John Wesley
Whosoever committeth sin - Thereby transgresseth the holy, just, and good law of God, and so sets his authority at nought; for this is implied in the very nature of sin.
Robert Jamieson, A. R. Fausset and David Brown
Sin is incompatible with birth from God (1Jn 3:1-3). John often sets forth the same truth negatively, which he had before set forth positively. He had shown, birth from God involves self-purification; he now shows where sin, that is, the want of self-purification, is, there is no birth from God.
Whosoever--Greek, "Every one who."
committeth sin--in contrast to 1Jn 3:3, "Every man that hath this hope in Him purifieth himself"; and 1Jn 3:7, "He that doeth righteousness."
transgresseth . . . the law--Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God.
for--Greek, "and."
sin is . . . transgression of . . . law--definition of sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "sin" (hamartia) is literally, "a missing of the mark." God's will being that mark to be ever aimed at. "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler.
3:53:5: Եւ գիտեմք՝ զի նա յա՛յն սակս յայտնեցաւ՝ զի զմեղս բարձցէ՛, եւ ՚ի նմա մեղք ո՛չ են։
5 Եւ գիտենք, որ նա այն պատճառով յայտնուեց, որպէսզի վերացնի մեղքերը. բայց նրա մէջ մեղք չկայ:
5 Եւ գիտէք թէ անիկա յայտնուեցաւ, որպէս զի մեր մեղքերը վերցնէ. բայց իր մէջ մեղք չկայ։
Եւ [15]գիտեմք զի նա յայն սակս յայտնեցաւ, զի [16]զմեղս բարձցէ, եւ ի նմա մեղք ոչ են:

3:5: Եւ գիտեմք՝ զի նա յա՛յն սակս յայտնեցաւ՝ զի զմեղս բարձցէ՛, եւ ՚ի նմա մեղք ո՛չ են։
5 Եւ գիտենք, որ նա այն պատճառով յայտնուեց, որպէսզի վերացնի մեղքերը. բայց նրա մէջ մեղք չկայ:
5 Եւ գիտէք թէ անիկա յայտնուեցաւ, որպէս զի մեր մեղքերը վերցնէ. բայց իր մէջ մեղք չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: И вы знаете, что Он явился для того, чтобы взять грехи наши, и что в Нем нет греха.
3:5  καὶ οἴδατε ὅτι ἐκεῖνος ἐφανερώθη ἵνα τὰς ἁμαρτίας ἄρῃ, καὶ ἁμαρτία ἐν αὐτῶ οὐκ ἔστιν.
3:5. καὶ (And) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) ἐκεῖνος (the-one-thither) ἐφανερώθη (it-was-en-manifested) ἵνα (so) τὰς (to-the-ones) ἁμαρτίας (to-un-adjustings-along-unto) ἄρῃ, (it-might-have-lifted,"καὶ (and) ἁμαρτία (an-un-adjusting-along-unto) ἐν (in) αὐτῷ (unto-it) οὐκ (not) ἔστιν. (it-be)
3:5. et scitis quoniam ille apparuit ut peccata tolleret et peccatum in eo non estAnd you know that he appeared to take away our sins: and in him there is no sin.
5. And ye know that he was manifested to take away sins; and in him is no sin.
And ye know that he was manifested to take away our sins; and in him is no sin:

5: И вы знаете, что Он явился для того, чтобы взять грехи наши, и что в Нем нет греха.
3:5  καὶ οἴδατε ὅτι ἐκεῖνος ἐφανερώθη ἵνα τὰς ἁμαρτίας ἄρῃ, καὶ ἁμαρτία ἐν αὐτῶ οὐκ ἔστιν.
3:5. et scitis quoniam ille apparuit ut peccata tolleret et peccatum in eo non est
And you know that he appeared to take away our sins: and in him there is no sin.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Апостол теперь, ссылаясь на собственный внутренний опыт и христианское познание читателей, еще далее раскрывает несовместимость греха с состоянием возрожденного во Христе, указывая на то, что целью самого явления Христа было принести умилостивительную жертву за грехи всех и уничтожить ответственность вечного осуждения за них пред Богам (ср. II:2; см. 1Пет. 2:21, 24), причем самое общение христиан с Безгрешным Христом Спасителем обязывает их не грешить; допустимы лишь грехи немощи и слабости природы человеческой. "Всякий согрешающий не видел Его и не познал Его" - "под видением Его разумеет не видение простым прикосновением глаза или легким воспроизведением в своем воображении чего-либо известного, но нежелание сколько-нибудь обсудить и разузнать дело и присоединиться к Нему" (Феофил.).
Adam Clarke: Commentary on the Bible - 1831
3:5: And ye know that he was manifested to take away our sins - He came into the world to destroy the power, pardon the guilt, and cleanse from the pollution of sin. This was the very design of his manifestation in the flesh. He was born, suffered, and died for this very purpose; and can it be supposed that he either cannot or will not accomplish the object of his own coming?
In him is no sin - And therefore he is properly qualified to be the atoning sacrifice for the sins of men.
Albert Barnes: Notes on the Bible - 1834
3:5: And ye know that he was manifested - The Lord Jesus, the Son of God. "You know that he became incarnate, or appeared among people, for the very purpose of putting an end to sin," Mat 1:21. Compare the notes at Ti1 3:16. This is the "second" argument in this paragraph, Jo1 3:4-10, by which the apostle would deter us from sin. The argument is a clear one, and is perhaps the strongest that can be made to bear on the mind of a true Christian - that the Lord Jesus saw sin to be so great an evil, that he came into our world, and gave himself to the bitter sorrows of death on the cross, to redeem us from it.
To take away our sins - The essential argument here is, that the whole work of Christ was designed to deliver us from the dominion of sin, not to furnish us the means of indulgence in it; and that, therefore, we should be deterred from it by all that Christ has done and suffered for us. He perverts the whole design of the coming of the Saviour who supposes that his work was in any degree designed to procure for his followers the indulgences of sin, or who so interprets the methods of his grace as to suppose that it is now lawful for him to indulge his guilty passions. The argument essentially is this:
(1) That we profess to be the followers of Christ, and should carry out his ends and views in coming into the world;
(2) that the great and leading purpose of his coming was to set us free from the bondage of transgression;
(3) that in doing this he gave himself up to a life of poverty, and shame, and sorrow, and to a most bitter death on the cross; and,
(4) that we should not indulge in that from which he came to deliver us, and which cost him so much toil and such a death. How could we indulge in that which has brought heavy calamity upon the head of a father, or which has pierced a sister's heart with many sorrows? Still more, how can we be so ungrateful and hardhearted as to indulge in that which crushed our Redeemer in death?
And in him is no sin - An additional consideration to show that we should be holy. As he was perfectly pure and spotless, so should all his followers aim to be; and none can truly pretend to be his who do not desire and design to become like him. On the personal holiness of the Lord Jesus, see the Heb 7:26 note, and Pe1 2:23 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: he: Jo1 1:2, Jo1 4:9-14; Joh 1:31; Ti1 3:16; Pe1 1:20
to: Jo1 1:7; Isa 53:4-12; Hos 14:2; Mat 1:21; Joh 1:29; Rom 3:24-26; Eph 5:25-27; Ti1 1:15; Tit 2:14; Heb 1:3, Heb 9:26, Heb 9:28; Pe1 2:24; Rev 1:5
in: Jo1 2:1; Luk 23:41, Luk 23:47; Joh 8:46, Joh 14:30; Co2 5:21; Heb 4:15, Heb 7:26, Heb 9:28; Pe1 2:22, Pe1 3:18
Geneva 1599
(6) And ye know that he was manifested to take away our sins; and in him is no sin.
(6) An argument taken from the material cause of our salvation: Christ in himself is most pure, and he came to take away our sins, by sanctifying us with the Holy Spirit, therefore whoever is truly a partaker of Christ, does not give himself to sin, and on the contrary, he that gives himself to sin does not know Christ.
John Gill
And ye know that he was manifested,.... This is a truth of the Gospel the saints were well instructed in and acquainted with; that Jesus Christ, the Word and Son of God, who is here meant, who was with the Father, and lay in his bosom from all eternity, was in the fulness of time made manifest in the flesh, or human nature, by assuming it into union with his divine person; in which he came and dwelt among men, and became visible to them: the end of which manifestation was,
to take away our sins; as the antitype of the scape goat, making reconciliation and satisfaction for them, through the sacrifice of himself; which was doing what the blood of bulls and goats, or any legal sacrifices or moral performances, could never do: and this he did by taking the sins of his people upon himself, by carrying them up to the cross, and there bearing them, with all the punishment due unto them, in his body; by removing them quite away, and utterly destroying them, finishing and making an end of them: and by causing them to pass away from them, from off their consciences, through the application of his blood by his Spirit:
and in him is no sin; neither original, nor actual; no sin inherent; there was sin imputed to him, but none in him, nor done by him; and hence he became a fit person to be a sacrifice for the sins of others, and by his unblemished sacrifice to take the away; and answered the typical sacrifices under the law, which were to be without spot and blemish: and this shows that he did not offer himself for any sins of his own, for there were none in him, but for the sins of others; and which consideration, therefore, is a strong dissuasive from sinning, and as such is mentioned by the apostle; for, since sin is of such a nature that nothing could atone for it but the blood and sacrifice of Christ, an innocent, as well as a divine person, it should be abhorred by us; and since Christ has taken it away by the sacrifice of himself, it should not be continued and encouraged by us; and since in him is no sin, we ought to imitate him in purity of life and conversation; the end of Christ's bearing our sins was, that we might live unto righteousness, and to purify to himself a peculiar people, zealous of good works; and his love herein should constrain us to obedience to him: so the Jews (l) speak of a man after the image of God, and who is the mystery, of the name Jehovah; and in that man, they say, there is no sin, neither shall death rule over him; and this is that which is said, Ps 5:4; neither shall evil dwell with thee.
(l) Sepher Tikkunim, fol. 112. 1. apud Rittangel, de ver. Rel. Christ, p. 68.
John Wesley
And ye know that he - Christ. Was manifested - That he came into the world for this very purpose. To take away our sins - To destroy them all, root and branch, and leave none remaining. And in him is no sin - So that he could not suffer on his own account, but to make us as himself.
Robert Jamieson, A. R. Fausset and David Brown
Additional proof of the incompatibility of sin and sonship; the very object of Christ's manifestation in the flesh was to take away (by one act, and entirely, aorist) all sins, as the scapegoat did typically.
and--another proof of the same.
in him is no sin--not "was," but "is," as in 1Jn 3:7, "He is righteous," and 1Jn 3:3, "He is pure." Therefore we are to be so.
3:63:6: Ամենայն որ ՚ի նա է հաստատեալ, ո՛չ մեղանչէ. եւ ամենայն որ մեղանչէ, ո՛չ ետես զնա՝ եւ ո՛չ ծանեաւ զնա[3168]։ [3168] Ոմանք. Որ ՚ի նմա է հաստա՛՛։
6 Ամէն ոք, ով բնակւում է նրա մէջ, չի մեղանչում. եւ ամէն ոք, ով մեղանչում է, ո՛չ տեսել է նրան եւ ո՛չ էլ ճանաչել:
6 Ամէն ով որ անոր մէջ կը կենայ, մեղք չի գործեր. ամէն ով որ մեղք կը գործէ, զանիկա տեսած չէ ու զանիկա ճանչցած չէ։
Ամենայն որ ի նա է հաստատեալ` ոչ մեղանչէ. եւ ամենայն որ մեղանչէ` ոչ ետես զնա եւ ոչ ծանեաւ զնա:

3:6: Ամենայն որ ՚ի նա է հաստատեալ, ո՛չ մեղանչէ. եւ ամենայն որ մեղանչէ, ո՛չ ետես զնա՝ եւ ո՛չ ծանեաւ զնա[3168]։
[3168] Ոմանք. Որ ՚ի նմա է հաստա՛՛։
6 Ամէն ոք, ով բնակւում է նրա մէջ, չի մեղանչում. եւ ամէն ոք, ով մեղանչում է, ո՛չ տեսել է նրան եւ ո՛չ էլ ճանաչել:
6 Ամէն ով որ անոր մէջ կը կենայ, մեղք չի գործեր. ամէն ով որ մեղք կը գործէ, զանիկա տեսած չէ ու զանիկա ճանչցած չէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: Всякий, пребывающий в Нем, не согрешает; всякий согрешающий не видел Его и не познал Его.
3:6  πᾶς ὁ ἐν αὐτῶ μένων οὐχ ἁμαρτάνει· πᾶς ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτὸν οὐδὲ ἔγνωκεν αὐτόν.
3:6. πᾶς (All) ὁ (the-one) ἐν (in) αὐτῷ (unto-it) μένων (staying) οὐχ (not) ἁμαρτάνει: (it-un-adjusteth-along) πᾶς (all) ὁ (the-one) ἁμαρτάνων (un-adjusting-along) οὐχ (not) ἑώρακεν (it-had-come-to-discern-unto) αὐτὸν (to-it) οὐδὲ (not-moreover) ἔγνωκεν (it-had-come-to-acquaint) αὐτόν. (to-it)
3:6. omnis qui in eo manet non peccat omnis qui peccat non vidit eum nec cognovit eumWhosoever abideth in him sinneth not: and whosoever sinneth hath not seen him nor known him.
6. Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither knoweth him.
Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him:

6: Всякий, пребывающий в Нем, не согрешает; всякий согрешающий не видел Его и не познал Его.
3:6  πᾶς ὁ ἐν αὐτῶ μένων οὐχ ἁμαρτάνει· πᾶς ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτὸν οὐδὲ ἔγνωκεν αὐτόν.
3:6. omnis qui in eo manet non peccat omnis qui peccat non vidit eum nec cognovit eum
Whosoever abideth in him sinneth not: and whosoever sinneth hath not seen him nor known him.
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Adam Clarke: Commentary on the Bible - 1831
3:6: Whosoever abideth in him - By faith, love, and obedience.
Sinneth not - Because his heart is purified by faith, and he is a worker together with God, and consequently does not receive the grace of God in vain. See on Jo1 3:3 (note).
Hath not seen him - It is no unusual thing with this apostle, both in his gospel and in his epistles, to put occasionally the past for the present, and the present for the past tense. It is very likely that here he puts, after the manner of the Hebrew, the preterite for the present: He who sins against God doth not see him, neither doth he know him - the eye of his faith is darkened, so that he cannot see him as he formerly did; and he has no longer the experimental knowledge of God as his Father and portion.
Albert Barnes: Notes on the Bible - 1834
3:6: Whosoever abideth in him - See Jo1 2:6. The word here employed (μένων menō n) properly means to remain, to continue, to abide. It is used of persons remaining or dwelling in a place, in the sense of abiding there permanently, or lodging there, and this is the common meaning of the word, Mat 10:11; Mat 26:38; Mar 6:10; Luk 1:56, "et saepe." In the writings of John, however, it is quite a favorite word to denote the relation which one sustains to another, in the sense of being united to him, or remaining with him in affection and love; being with him in heart and mind and will, as one makes his home in a dwelling. The sense seems to be that we have some sort of relation to him similar to that which we have to our home; that is, some fixed and permanent attachment to him. We live in him; we remain steadfast in our attachment to him, as we do to our own home. For the use of the word in John, in whose writings it so frequently occurs, see Joh 5:38; Joh 6:56; Joh 14:10, Joh 14:17; Joh 15:27; Jo1 2:6, Jo1 2:10, Jo1 2:14, Jo1 2:17, Jo1 2:27-28; Jo1 3:6, Jo1 3:24; Jo1 4:12-13, Jo1 4:15-16. In the passage before us, as in his writings generally, it refers to one who lives the life of a Christian, as if he were always with Christ, and abode with him. It refers to the Christian considered as adhering steadfastly to the Saviour, and not as following him with transitory feelings, emotions, and raptures.
(See the supplementary note at Rom 8:10. We abide in Christ by union with him. The phrase expresses the continuance of the union; of which see in the note as above. Scott explains, "whoever abides in Christ as one with him and as maintaining communion with him. ')
It does not of itself necessarily mean that he will always do this; that is, it does not prove the doctrine of the perseverance of the saints, but it refers to the adherence to the Saviour as a continuous state of mind, or as having permanency; meaning that there is a life of continued faith in him. It is of a person thus attached to the Saviour that the apostle makes the important declaration in the passage before us, that he does not sin. This is the third argument to show that the child of God should be pure; and the substance of the argument is, that "as a matter of fact" the child of God is not a sinner.
Sinneth not - There has been much difference of opinion in regard to this expression, and the similar declaration in Jo1 3:9. Not a few have maintained that it teaches the "doctrine of perfection," or that Christians may live entirely without sin; and some have held that the apostle meant to teach that this is always the characteristic of the true Christian. Against the interpretation, however, which supposes that it teaches that the Christian is absolutely perfect, and lives wholly without sin, there are three insuperable objections:
(1) If it teaches that doctrine at all, it teaches that all Christians are perfect; "whosoever abideth in him," "whosoever is born of God," "he cannot sin," Jo1 3:9.
(2) this is not true, and cannot be held to be true by those who have any just views of what the children of God have been and are. Who can maintain that Abraham, or Isaac, or Jacob; that Moses, David, or Job; that Peter, John, or Paul, were absolutely perfect, and were never, after their regeneration, guilty of an act of sin? Certainly they never affirmed it of themselves, nor does the sacred record attribute to them any such perfection. And who can affirm this of all who give evidence of true piety in the world? Who can of themselves? Are we to come to the painful conclusion that all who are not absolutely perfect in thought, word, and deed, are destitute of any religion, and are to be set down as hypocrites or self-deceivers? And yet, unless this passage proves that "all" who have been born again are absolutely perfect, it will not prove it of anyone, for the affirmation is not made of a part, or of what any favored individual may be, but of what everyone is in fact who is born of God.
(3) this interpretation is not necessary to a fair exposition of the passage. The language used is such as would be employed by any writer if he designed to say of one that he is not characteristically a sinner; that he is a good man; that he does not commit habitual and willful transgression. Such language is common throughout the Bible, when it is said of one man that he is a saint, and of another that he is a sinner; of one that he is righteous, and of another that he is wicked; of one that he obeys the law of God, and of another that he does not. John expresses it strongly, but he affirms no more in fact than is affirmed elsewhere. The passage teaches, indeed, most important truths in regard to the true Christian; and the fair and proper meaning may be summed up in the following particulars:
(a) He who is born again does not sin habitually, or is not habitually a sinner. If he does wrong, it is when he is overtaken by temptation, and the act is against the habitual inclination and purpose of his soul. If a man sins habitually, it proves that he has never been renewed.
(b) That he who is born again does not do wrong deliberately and by design. He means to do right. He is not willfully and deliberately a sinner. If a man deliberately and intentionally does wrong, he shows that he is not actuated by the spirit of religion. It is true that when one does wrong, or commits sin, there is a momentary assent of the will; but it is under the influence of passion, or excitement, or temptation, or provocation, and not as the result of a deliberate plan or purpose of the soul. A man who deliberately and intentionally does a wrong thing, shows that he is not a true Christian; and if this were all that is understood by "perfection," then there would be many who are perfect, for there are many, very many Christians, who cannot recollect an instance for many years in which they have intentionally and deliberately done a wrong thing. Yet these very Christians see much corruption in their own hearts over which to mourn, and against which they earnestly strive; in comparing themselves with the perfect law of God, and with the perfect example of the Saviour, they see much in which they come short.
(c) He who is born again will not sin finally, or will not fall away. "His seed remaineth in him," Jo1 3:9. See the notes at that verse. There is a principle of grace by which he will ultimately be restrained and recovered. This, it seems to me, is fairly implied in the language used by John; for if a person might be a Christian, and yet wholly fall away and perish, how could it be said with any truth that such a man "sinneth not;" how that "he doth not commit sin;" how that "his seed remaineth in him, and he cannot sin?" Just the contrary would be true if this were so.
Whosoever sinneth - That is, as explained above, habitually, deliberately, characteristically, and finally. - Doddridge. "Who habitually and avowedly sinneth."
Hath not seen him, nor known him - Has had no just views of the Saviour, or of the nature of true religion. In other words, cannot be a true Christian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: abideth: Jo1 2:28; Joh 15:4-7
whosoever: Jo1 3:2, Jo1 3:9, Jo1 2:4, Jo1 4:8, Jo1 5:18; Co2 3:18, Co2 4:6; Jo3 1:11
Geneva 1599
Whosoever abideth in him sinneth not: whosoever (h) sinneth hath not seen him, neither known him.
(h) He is said to sin, that does not give himself to purity, and in him sin reigns: but sin is said to dwell in the faithful, and not to reign in them.
John Gill
Whosoever abideth in him,.... As the branch in the vine, deriving all light, life, grace, holiness, wisdom, strength, joy, peace, and comfort from Christ; or dwells in him by faith, enjoys communion with him as a fruit of union to him; and stands fast in him, being rooted and grounded in him, and abides by him, his truths and ordinances, takes up his rest, and places his security in him, and perseveres through him:
sinneth not; not that he has no sin in him, or lives without sin, but he does not live in sin, nor give up himself to a vicious course of life; for this would be inconsistent with his dwelling in Christ, and enjoying communion with him:
whosoever sinneth; which is not to be understood of a single action, but of a course of sinning:
hath not seen him, neither known him; that is, he has never seen Christ with an eye of faith; he has never truly and spiritually seen the glory, beauty, fulness, and suitableness of Christ, his need, and the worth of him; he has never seen him so as to enjoy him, and have communion with him; for what communion hath Christ with Belial, or light with darkness, or righteousness with unrighteousness? 2Cor 6:14, nor has he ever savingly known him, or been experimentally acquainted with him; for though he may profess to know him in words, he denies him in works.
John Wesley
Whosoever abideth in communion with him, by loving faith, sinneth not - While he so abideth. Whosoever sinneth certainly seeth him not - The loving eye of his soul is not then fixed upon God; neither doth he then experimentally know him - Whatever he did in time past.
Robert Jamieson, A. R. Fausset and David Brown
He reasons from Christ's own entire separation from sin, that those in him must also be separate from it.
abideth in him--as the branch in the vine, by vital union living by His life.
sinneth not--In so far as he abides in Christ, so far is he free from all sin. The ideal of the Christian. The life of sin and the life of God mutually exclude one another, just as darkness and light. In matter of fact, believers do fall into sins (1Jn 1:8-10; 1Jn 2:1-2); but all such sins are alien from the life of God, and need Christ's cleansing blood, without application to which the life of God could not be maintained. He sinneth not so long as he abideth in Christ.
whosoever sinneth hath not seen him--Greek perfect, "has not seen, and does not see Him." Again the ideal of Christian intuition and knowledge is presented (Mt 7:23). All sin as such is at variance with the notion of one regenerated. Not that "whosoever is betrayed into sins has never seen nor known God"; but in so far as sin exists, in that degree the spiritual intuition and knowledge of God do not exist in him.
neither--"not even." To see spiritually is a further step than to know; for by knowing we come to seeing by vivid realization and experimentally.
3:73:7: Մա՛նկունք մի՛ ոք զձեզ խաբեսցէ. որ առնէ զարդարութիւն, արդա՛ր է՝ որպէս եւ նա՛յն արդար է։
7 Որդեակնե՛ր, թող ոչ ոք ձեզ չխաբի. ով արդարութիւն է անում, արդար է, ինչպէս որ նա՛ է արդար:
7 Որդեակներ, մէկը ձեզ թող չխաբէ. ան որ արդարութիւն կը գործէ՝ արդար է, ինչպէս Անիկա արդար է։
Մանկունք, մի՛ ոք զձեզ խաբեսցէ. որ առնէ զարդարութիւն, արդար է` որպէս եւ նայն արդար է:

3:7: Մա՛նկունք մի՛ ոք զձեզ խաբեսցէ. որ առնէ զարդարութիւն, արդա՛ր է՝ որպէս եւ նա՛յն արդար է։
7 Որդեակնե՛ր, թող ոչ ոք ձեզ չխաբի. ով արդարութիւն է անում, արդար է, ինչպէս որ նա՛ է արդար:
7 Որդեակներ, մէկը ձեզ թող չխաբէ. ան որ արդարութիւն կը գործէ՝ արդար է, ինչպէս Անիկա արդար է։
zohrab-1805▾ eastern-1994▾ western am▾
3:77: Дети! да не обольщает вас никто. Кто делает правду, тот праведен, подобно как Он праведен.
3:7  τεκνία, μηδεὶς πλανάτω ὑμᾶς· ὁ ποιῶν τὴν δικαιοσύνην δίκαιός ἐστιν, καθὼς ἐκεῖνος δίκαιός ἐστιν·
3:7. Τεκνία, (Produceelets,"μηδεὶς (lest-moreover-one) πλανάτω (it-should-wander-unto) ὑμᾶς: (to-ye) ὁ (the-one) ποιῶν (doing-unto) τὴν (to-the-one) δικαιοσύνην (to-a-course-belongedness,"δίκαιός (course-belonged) ἐστιν, (it-be,"καθὼς (down-as) ἐκεῖνος (the-one-thither) δίκαιός (course-belonged) ἐστιν: (it-be)
3:7. filioli nemo vos seducat qui facit iustitiam iustus est sicut et ille iustus estLittle children, let no man deceive you. He that doth justice is just, even as he is just.
7. little children, let no man lead you astray: he that doeth righteousness is righteous, even as he is righteous:
Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous:

7: Дети! да не обольщает вас никто. Кто делает правду, тот праведен, подобно как Он праведен.
3:7  τεκνία, μηδεὶς πλανάτω ὑμᾶς· ὁ ποιῶν τὴν δικαιοσύνην δίκαιός ἐστιν, καθὼς ἐκεῖνος δίκαιός ἐστιν·
3:7. filioli nemo vos seducat qui facit iustitiam iustus est sicut et ille iustus est
Little children, let no man deceive you. He that doth justice is just, even as he is just.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Ввиду возможных или уже имевших место в действительности перетолкований евангельского благовестия и нравственного христианского учения Апостол настойчиво разъясняет - против всякого антиномистического лжеучения, - полную несообразность греха и греховности с целым учением, догматическим или этическим, христианства (ст. 7), с существом искупительного дела Христова (ст. 8) и с основною природою богосыновнего отношения к Триединому Богу (ст. 9). Как праведность человеческая есть знак и следствие рождения человека-христианина от Бога (ст. 7, см. II:29), так сознательная, упорная греховность есть показатель родства человека с диаволом - первоисточником всякого зла и греха (ст. 8, см. Ин 8:44). По объяснению св. Иоанна Златоуста, "всякий раз, как мы грешим, мы рождаемся от диавола, а всякий раз, как совершаем добродетель, рождаемся от Бога, потому что "семя Его пребывает в нас" (ст. 9). "Семенем называет Духа, Которого мы получаем через крещение, и Который, пребывая в нас, делает ум наш не допускающим греха. Если же кто не родится от Бога, тот не получает Духа Святого". Итак, обитающий в христианине Дух Божий, конечно, при участии доброй воли человека-христианина постепенно, более и более, удаляет его от грехов.
Adam Clarke: Commentary on the Bible - 1831
3:7: Let no man deceive you - Either by asserting that "you cannot be saved from sin in this life," or "that sin will do you no harm and cannot alter your state, if you are adopted into the family of God; for sin cannot annul this adoption." Hear God, ye deceivers! He that doeth righteousness is righteous, according to his state, nature, and the extent of his moral powers.
Even as he is righteous - Allowing for the disparity that must necessarily exist between that which is bounded, and that which is without limits. As God, in the infinitude of his nature, is righteous; so they, being filled with him, are in their limited nature righteous.
Albert Barnes: Notes on the Bible - 1834
3:7: Little children - Notes at Jo1 2:1.
Let no man deceive you - That is, in the matter under consideration; to wit, by persuading you that a man may live in sinful practices, and yet be a true child of God. From this it is clear that the apostle supposed there were some who would attempt to do this, and it was to counteract their arts that he made these positive statements in regard to the nature of true religion.
He that doeth righteousness is righteous - This is laid down as a great and undeniable principle in religion - a maxim which none could dispute, and as important as it is plain. And it is worthy of all the emphasis which the apostle lays on it. The man who does righteousness, or leads an upright life, is a righteous man, and no other one is. No matter how any one may claim that he is justified by faith; no matter how he may conform to the external duties and rites of religion; no matter how zealous he may be for orthodoxy, or for the order of the church; no matter what visions and raptures he may have, or of what peace and joy in his soul he may boast; no matter how little he may fear death, or hope for heaven - unless he is in fact a righteous man, in the proper sense of the term, he cannot be a child of God. Compare Mat 7:16-23. If he is, in the proper sense of the word, a man who keeps the law of God, and leads a holy life, he is righteous, for that is religion. Such a man, however, will always feel that his claim to be regarded as a righteous man is not to be traced to what he is in himself, but to what he owes to the grace of God.
Even as he is righteous - See the notes at Jo1 3:3. Not necessarily in this world to the same degree, but with the same kind of righteousness. Hereafter he will become wholly free from all sin, like his God and Saviour, Jo1 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: let: Jo1 2:26, Jo1 2:29; Rom 2:13; Co1 6:9; Gal 6:7, Gal 6:8; Eph 5:6; Jam 1:22, Jam 2:19, Jam 5:1-3
he that: Psa 106:3; Eze 18:5-9; Mat 5:20; Luk 1:75; Act 10:35; Rom 2:6-8, Rom 2:13; Rom 6:16-18; Eph 5:9; Phi 1:11; Pe1 2:24
even: Jo1 3:3, Jo1 2:1; Psa 45:7, Psa 72:1-7; Heb 1:8, Heb 7:2; Pe1 1:15, Pe1 1:16
Geneva 1599
(7) Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.
(7) Another argument of things joined together: He that lives justly, is just, and resembles Christ that is just, and by that is known to be the Son of God.
John Gill
Little children, let no man deceive you,.... Neither by these doctrines, nor by wicked practices, drawing into the belief of the one, or into the performance of the other; suggesting, as the Gnostics did, that knowledge without practice was enough, and that it was no matter how a man lived, provided his notions of the Gospel were right:
he that doeth righteousness, is righteous; not that any man is made righteous by the works of the law, or by his obedience to the law of works, for this is contrary to the express word of God; and besides, the best righteousness of man is imperfect, and can never constitute or denominate him righteous before God; and was he justified by it; it would not only lay a foundation for boasting in him, which ought not to be, but would make the death, the sacrifice, and righteousness of Christ, to be in vain; men are only made righteous by the righteousness of Christ, which be has wrought out which is revealed in the Gospel, and received by faith, and which God imputes without works; so that he that doeth righteousness is he that being convinced of the insufficiency of his own righteousness, and of the excellency and suitableness of Christ's righteousness, renounces his own, and submits to his; who lays hold upon it, receives it, and exercises faith on it, as his justifying righteousness; and, in consequence of this, lives in a course of holiness and righteousness, in opposition to, and distinction from one that commits sin, or lives a sinful course of life; which, though it does not make him righteous in the sight of God, yet it shows him to be righteous in the sight of men, and proves that faith to be right which lays hold on the righteousness of Christ, by which he is truly righteous:
even as he is righteous; as Christ himself is righteous; and so the Syriac version reads; not as personal, or as he is personally and essentially righteous as God; but as mystical, every member of his body being clothed with the same robe of righteousness the whole body of Christ is, and indeed justified by the same righteousness that he as Mediator was, when he rose from the dead, as the representative of his people: moreover, as Christ showed himself to be righteous as man, by doing good, so believers in him, by imitating him, and walking as he walked, show themselves to be good and righteous, like, though not equal to him; for as a tree is known by its fruits, so is a good man by his good works, and a righteous man by doing righteousness; and as good fruit does not make a good tree, but shows it to be good, so good works do not make a good man, nor a man's own righteousness make him a righteous man, but show him to be so.
John Wesley
Let no one deceive you - Let none persuade you that any man is righteous but he that uniformly practises righteousness; he alone is righteous, after the example of his Lord.
Robert Jamieson, A. R. Fausset and David Brown
The same truth stated, with the addition that he who sins is, so far as he sins, "of the devil."
let no man deceive you--as Antinomians try to mislead men.
righteousness--Greek, "the righteousness," namely, of Christ or God.
he that doeth . . . is righteous--Not his doing makes him righteous, but his being righteous (justified by the righteousness of God in Christ, Rom 10:3-10) makes him to do righteousness: an inversion common in familiar language, logical in reality, though not in form, as in Lk 7:47; Jn 8:47. Works do not justify, but the justified man works. We infer from his doing righteousness that he is already righteous (that is, has the true and only principle of doing righteousness, namely, faith), and is therefore born of God (1Jn 3:9); just as we might say, The tree that bears good fruit is a good tree, and has a living root; not that the fruit makes the tree and its root to be good, but it shows that they are so.
he--Christ.
3:83:8: Եւ որ առնէ զմեղս՝ ՚ի Սատանայէ՛ է, զի իսկզբանէ Սատանայ մեղանչէ. վասն այսորիկ յայտնեցաւ Որդին Աստուծոյ՝ զի լուծցէ զգործս Սատանայի[3169]։ [3169] Ոմանք. Վասն այնորիկ յայտնե՛՛... զգործսն Սատա՛՛։
8 Եւ ով մեղք է գործում, այդ՝ Սատանայից է, քանի որ Սատանան մեղանչող է ի սկզբանէ: Աստծու Որդին հէնց նրա համար յայտնուեց, որ քանդի Սատանայի գործերը:
8 Ան որ մեղք կը գործէ, Սատանայէն է, վասն զի Սատանան սկիզբէն ի վեր կը մեղանչէ. ասոր համար Աստուծոյ Որդին յայտնուեցաւ, որ Սատանային գործերը քանդէ։
Եւ որ առնէ զմեղս` ի Սատանայէ է, զի ի սկզբանէ Սատանայ մեղանչէ. վասն այսորիկ յայտնեցաւ Որդին Աստուծոյ, զի լուծցէ զգործս Սատանայի:

3:8: Եւ որ առնէ զմեղս՝ ՚ի Սատանայէ՛ է, զի իսկզբանէ Սատանայ մեղանչէ. վասն այսորիկ յայտնեցաւ Որդին Աստուծոյ՝ զի լուծցէ զգործս Սատանայի[3169]։
[3169] Ոմանք. Վասն այնորիկ յայտնե՛՛... զգործսն Սատա՛՛։
8 Եւ ով մեղք է գործում, այդ՝ Սատանայից է, քանի որ Սատանան մեղանչող է ի սկզբանէ: Աստծու Որդին հէնց նրա համար յայտնուեց, որ քանդի Սատանայի գործերը:
8 Ան որ մեղք կը գործէ, Սատանայէն է, վասն զի Սատանան սկիզբէն ի վեր կը մեղանչէ. ասոր համար Աստուծոյ Որդին յայտնուեցաւ, որ Սատանային գործերը քանդէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: Кто делает грех, тот от диавола, потому что сначала диавол согрешил. Для сего-то и явился Сын Божий, чтобы разрушить дела диавола.
3:8  ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν, ὅτι ἀπ᾽ ἀρχῆς ὁ διάβολος ἁμαρτάνει. εἰς τοῦτο ἐφανερώθη ὁ υἱὸς τοῦ θεοῦ, ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου.
3:8. ὁ (the-one) ποιῶν (doing-unto) τὴν (to-the-one) ἁμαρτίαν (to-an-un-adjusting-along-unto,"ἐκ (out) τοῦ (of-the-one) διαβόλου (of-casted-through) ἐστίν, (it-be,"ὅτι (to-which-a-one) ἀπ' (off) ἀρχῆς (of-a-firsting) ὁ (the-one) διάβολος (casted-through) ἁμαρτάνει. (it-un-adjusteth-along) εἰς (Into) τοῦτο (to-the-one-this) ἐφανερώθη (it-was-en-manifested) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἵνα (so) λύσῃ (it-might-have-loosed) τὰ (to-the-ones) ἔργα (to-works) τοῦ (of-the-one) διαβόλου. (of-casted-through)
3:8. qui facit peccatum ex diabolo est quoniam ab initio diabolus peccat in hoc apparuit Filius Dei ut dissolvat opera diaboliHe that committeth sin is of the devil: for the devil sinneth from the beginning. For this purpose the Son of God appeared, that he might destroy the works of the devil.
8. he that doeth sin is of the devil; for the devil sinneth from the beginning. To this end was the Son of God manifested, that he might destroy the works of the devil.
He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil:

8: Кто делает грех, тот от диавола, потому что сначала диавол согрешил. Для сего-то и явился Сын Божий, чтобы разрушить дела диавола.
3:8  ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν, ὅτι ἀπ᾽ ἀρχῆς ὁ διάβολος ἁμαρτάνει. εἰς τοῦτο ἐφανερώθη ὁ υἱὸς τοῦ θεοῦ, ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου.
3:8. qui facit peccatum ex diabolo est quoniam ab initio diabolus peccat in hoc apparuit Filius Dei ut dissolvat opera diaboli
He that committeth sin is of the devil: for the devil sinneth from the beginning. For this purpose the Son of God appeared, that he might destroy the works of the devil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
3:8: He that committeth sin is of the devil - Hear this, also, ye who plead for Baal, and cannot bear the thought of that doctrine that states believers are to be saved from all sin in this life! He who committeth sin is a child of the devil, and shows that he has still the nature of the devil in him; for the devil sinneth from the beginning - he was the father of sin, brought sin into the world, and maintains sin in the world by living in the hearts of his own children, and thus leading them to transgression; and persuading others that they cannot be saved from their sins in this life, that he may secure a continual residence in their heart. He knows that if he has a place there throughout life, he will probably have it at death; and, if so, throughout eternity.
For this purpose - Εις τουτο· For this very end - with this very design, was Jesus manifested in the flesh, that he might destroy, ἱνα λυσῃ, that he might loose, the bonds of sin, and dissolve the power, influence, and connection of sin. See on Jo1 3:3 (note).
Albert Barnes: Notes on the Bible - 1834
3:8: He that committeth sin - Habitually, willfully, characteristically.
Is of the devil - This cannot mean that no one who commits any sin, or who is not absolutely perfect, can be a Christian, for this would cut off the great mass, even according to the belief of those who hold that the Christian may be perfectly holy, from all claim to the Christian character. But what the apostle here says is true in two senses:
(1) That all who commit sin, even true believers, so far as they are imperfect, in this respect resemble Satan, and are under his influence, since sin, just so far as it exists at all, makes us resemble him.
(2) all who habitually and characteristically sin are of the devil." This latter was evidently the principal idea in the mind of the apostle. His object here is to show that those who sinned, in the sense in which it would seem some maintained that the children of God might sin, could have no real evidence of piety, but really belonged to Satan.
For the devil sinneth from the beginning - The beginning of the world; or from the first account we have of him. It does not mean that he sinned from the beginning of his existence, for he was made holy like the other angels. Notes, Jde 1:6. The meaning is, that he introduced sin into the universe, and that he has continued to practice it ever since. The word sinneth here implies continued and habitual sin. He did not commit one act of sin and then reform; but he has continued, and still continues, his course of sin. This may confirm what has been already said about the kind of sin that John refers to. He speaks of sinning habitually, continuously, willfully; and anyone who does this shows that he is under the influence of him whose characteristic it has been and is to sin.
For this purpose the Son of God was manifested - Became incarnate, and appeared among people, Jo1 3:5. Compare the notes at Ti1 3:16.
That he might destroy the works of the devil - All his plans of wickedness, and his control over the hearts of people. Compare the Mat 8:29 note; Mar 1:24 note; Heb 2:14 note. The argument here is, that as the Son of God came to destroy all the works of the devil, he cannot be his true follower who lives in sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: He that: Jo1 3:10, Jo1 5:19 *Gr: Mat 13:38; Joh 8:44; Eph 2:2
for: Pe2 2:4; Jde 1:6
this purpose: Jo1 3:5; Gen 3:15; Isa 27:1; Mar 1:24; Luk 10:18; Joh 12:31, Joh 16:11; Rom 16:20; Col 2:15; Heb 2:14; Rev 20:2, Rev 20:3, Rev 20:10, Rev 20:15
Geneva 1599
(8) He that committeth sin is of the (i) devil; for the devil (k) sinneth from the (l) beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
(8) An argument taken by contrast: the devil is the author of sin, and therefore he is that serves sin is of the devil, or is ruled by the inspiration of the devil: and if he is the devil's son, then is he not God's son: for the devil and God are so contrary to one another that the Son of God was sent to destroy the works of the devil. Therefore on the other side, whoever resists sin, is the son of God, being born again of his Spirit as of new seed, in so much, that by necessity he is now delivered from the slavery of sin.
(i) Resembles the devil, as the child does the father, and is governed by his Spirit.
(k) He says not "sinned" but "sins" for he does nothing else but sin.
(l) From the very beginning of the world.
John Gill
He that committeth sin is of the devil,.... Not everyone that sins, or commits acts of sin, then every man is of the devil, because no man lives without the commission of sin; but he who makes sin his constant business, and the employment of his life, whose life is a continued series of sinning, he is of the devil; not as to origin and substance, or by proper generation, as some have literally understood the words; but by imitation, being like him, and so of him their father, doing his lusts, living continually in sin, as he does, and so resemble him, as children do their parents; and hereby also appear to be under his government and influence, to be led captive by him at his will, and so to belong to him, and such as will have their part and portion with him in the lake which burns with fire and brimstone, so living and dying:
for the devil sinneth from the beginning; not of his creation, for he was made by God a pure and holy creature; but from the beginning of the world, or near it, at least from the beginning of man's creation; for he not only sinned by rebelling against God himself, and by drawing in the rest of the apostate angels into the rebellion with him, but by tempting man, as soon as created, to sin against God: what was his first and particular sin is not certain, whether pride or envy, or what; seems to be, his not abiding in the truth, or an opposition to the truth of the Gospel, respecting the incarnation of the Son of God, mentioned in the following clause; see Jn 8:44; however, he has been continually sinning ever since: he "sinneth"; he is always sinning, doing nothing else but sin; so that he that lives a vicious course of life is like him, and manifestly of him:
for this purpose the Son of God was manifested; in human nature, as in 1Jn 3:5; whence it appears that he was the Son of God before his incarnation, and so not by it; he did not become so through it, nor was he denominated such on account of it; he was not made the Son of God by it, but was manifested in it what he was before; and for this end:
that he might destroy the works of the devil; and the devil himself, and all his dominion and power, and particularly his power over death, and death itself; and especially the sins of men, which are the works of the devil, which he puts them upon, influences them to do, and takes delight in; and which are destroyed by Christ, by his sacrifice and death, being taken, carried, removed away, finished, and made an end of by him; See Gill on 1Jn 3:5.
John Wesley
He that committeth sin is a child of the devil; for the devil sinneth from the beginning - That is, was the first sinner in the universe, and has continued to sin ever since. The Son of God was manifested to destroy the works of the devil - All sin. And will he not perform this in all that trust in him?
Robert Jamieson, A. R. Fausset and David Brown
He that committeth sin is of the devil--in contrast to "He that doeth righteousness," 1Jn 3:7. He is a son of the devil (1Jn 3:10; Jn 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL].
sinneth from the beginning--from the time that any began to sin [ALFORD]: from the time that he became what he is, the devil. He seems to have kept his first estate only a very short time after his creation [BENGEL]. Since the fall of man [at the beginning of our world] the devil is (ever) sinning (this is the force of "sinneth"; he has sinned from the beginning, is the cause of all sins, and still goes on sinning; present). As the author of sin, and prince of this world, he has never ceased to seduce man to sin [LUECKE].
destroy--break up and do away with; bruising and crushing the serpent's head.
works of the devil--sin, and all its awful consequences. John argues, Christians cannot do that which Christ came to destroy.
3:93:9: Ամենայն որ յԱստուծոյ է ծնեալ՝ մեղս ո՛չ առնէ, զի սերմն նորա ՚ի նմա՛ մնայ. եւ ո՛չ կարէ մեղանչել, զի յԱստուծո՛յ է ծնեալ[3170]։ [3170] Բազումք. Զի սէրն նրա ՚ի սմա մնայ։
9 Ամէն ոք, ով Աստծուց է ծնուած, մեղք չի գործում, որովհետեւ Նրա սերմը մնում է նրա մէջ. չի էլ կարող մեղանչել, որովհետեւ Աստծուց է ծնուած:
9 Ամէն ով որ Աստուծմէ ծնած է, մեղք չի գործեր, վասն զի անոր սերմը իր մէջ կը մնայ ու չի կրնար մեղք գործել, քանզի Աստուծմէ ծնած է։
Ամենայն որ յԱստուծոյ է ծնեալ` մեղս ոչ առնէ, զի սերմն նորա ի նմա մնայ. եւ ոչ կարէ մեղանչել, զի յԱստուծոյ է ծնեալ:

3:9: Ամենայն որ յԱստուծոյ է ծնեալ՝ մեղս ո՛չ առնէ, զի սերմն նորա ՚ի նմա՛ մնայ. եւ ո՛չ կարէ մեղանչել, զի յԱստուծո՛յ է ծնեալ[3170]։
[3170] Բազումք. Զի սէրն նրա ՚ի սմա մնայ։
9 Ամէն ոք, ով Աստծուց է ծնուած, մեղք չի գործում, որովհետեւ Նրա սերմը մնում է նրա մէջ. չի էլ կարող մեղանչել, որովհետեւ Աստծուց է ծնուած:
9 Ամէն ով որ Աստուծմէ ծնած է, մեղք չի գործեր, վասն զի անոր սերմը իր մէջ կը մնայ ու չի կրնար մեղք գործել, քանզի Աստուծմէ ծնած է։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Всякий, рожденный от Бога, не делает греха, потому что семя Его пребывает в нем; и он не может грешить, потому что рожден от Бога.
3:9  πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτι σπέρμα αὐτοῦ ἐν αὐτῶ μένει· καὶ οὐ δύναται ἁμαρτάνειν, ὅτι ἐκ τοῦ θεοῦ γεγέννηται.
3:9. Πᾶς (All) ὁ (the-one) γεγεννημένος (having-had-come-to-be-generated-unto) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity,"ἁμαρτίαν (to-an-un-adjusting-along-unto) οὐ (not) ποιεῖ, (it-doeth-unto,"ὅτι (to-which-a-one) σπέρμα (a-whorling-to) αὐτοῦ (of-it) ἐν (in) αὐτῷ (unto-it) μένει, (it-stayeth,"καὶ (and) οὐ (not) δύναται ( it-ableth ) ἁμαρτάνειν, (to-un-adjust-along,"ὅτι (to-which-a-one) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) γεγέννηται. (it-had-come-to-be-generated-unto)
3:9. omnis qui natus est ex Deo peccatum non facit quoniam semen ipsius in eo manet et non potest peccare quoniam ex Deo natus estWhosoever is born of God committeth not sin: for his seed abideth in him. And he cannot sin, because he is born of God.
9. Whosoever is begotten of God doeth no sin, because his seed abideth in him: and he cannot sin, because he is begotten of God.
Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God:

9: Всякий, рожденный от Бога, не делает греха, потому что семя Его пребывает в нем; и он не может грешить, потому что рожден от Бога.
3:9  πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτι σπέρμα αὐτοῦ ἐν αὐτῶ μένει· καὶ οὐ δύναται ἁμαρτάνειν, ὅτι ἐκ τοῦ θεοῦ γεγέννηται.
3:9. omnis qui natus est ex Deo peccatum non facit quoniam semen ipsius in eo manet et non potest peccare quoniam ex Deo natus est
Whosoever is born of God committeth not sin: for his seed abideth in him. And he cannot sin, because he is born of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:9: Whosoever is born of God - Γεγεννημενος, Begotten of God, doth not commit sin: "that is," say some, "as he used to do, he does not sin habitually as he formerly did." This is bringing the influence and privileges of the heavenly birth very low indeed. We have the most indubitable evidence that many of the heathen philosophers had acquired, by mental discipline and cultivation, an entire ascendency over all their wonted vicious habits. Perhaps my reader will recollect the story of the physiognomist, who, coming into the place where Socrates was delivering a lecture, his pupils, wishing to put the principles of the man's science to proof, desired him to examine the face of their master, and say what his moral character was. After a full contemplation of the philosopher's visage, he pronounced him "the most gluttonous, drunken, brutal, and libidinous old man that he had ever met." As the character of Socrates was the reverse of all this, his disciples began to insult the physiognomist. Socrates interfered, and said, "The principles of his science may he very correct, for such I was, but I have conquered it by my philosophy." O ye Christian divines! ye real or pretended Gospel ministers! will ye allow the influence of the grace of Christ a sway not even so extensive as that of the philosophy of a heathen who never heard of the true God?
Albert Barnes: Notes on the Bible - 1834
3:9: Whosoever is born of God doth not commit sin - This passage must either mean that they who are born of God, that is, who are true Christians, do not sin habitually and characteristically, or that everyone who is a true Christian is absolutely perfect, and never commits any sin. If it can be used as referring to the doctrine of absolute perfection at all, it proves, not that Christians may be perfect, or that a "portion" of them are, but that all are. But who can maintain this? Who can believe that John meant to affirm this? Nothing can be clearer than that the passage has not this meaning, and that John did not teach a doctrine so contrary to the current strain of the Scriptures, and to fact; and if he did not teach this, then in this whole passage he refers to those who are habitually and characteristically righteous.
For his seed remaineth in him - There is much obscurity in this expression, though the general sense is clear, which is, that there is something abiding in the heart of the true Christian which the apostle here calls "seed," which will pRev_ent his sinning. The word "his" in this phrase, "his seed," may refer either to the individual himself - in the sense that this can now be properly called "his," inasmuch as it is a part of himself, or a principle abiding in him; or it may refer to God - in the sense that what is here called "seed" is "his," that is, he has implanted it, or it is a germ of divine origin. Robinson (Lex.) understands it in the latter sense, and so also do Macknight, Doddridge, Lucke, and others, and this is probably the true interpretation. The word "seed" (σπέρμα sperma) means properly seed sown, as of grain, plants, trees; then anything that resembles it, anything which germinates, or which springs up, or is produced.
It is applied in the New Testament to the word of God, or the gospel, as that which produces effects in the heart and life similar to what seed that is sown does. Compare Mat 13:26, Mat 13:37-38. Augustin, Clemens, (Alex.,) Grotius, Rosenmuller, Benson, and Bloomfield, suppose that this is the signification of the word here. The proper idea, according to this, is that the seed referred to is truth, which God has implanted or sown in the heart, from which it may be expected that the fruits of righteousness will grow. But that which abides in the heart of a Christian is not the naked word of God; the mere gospel, or mere truth; it is rather that word as made vital and efficacious by the influence of his Spirit; the germ of the divine life; the principles of true piety in the soul. Compare the words of Virgil: Igneus est illi vigor et coelestis origo semini. The exact idea here, as it seems to me, is not that the "seed" refers to "the word of God," as Augustin and others suppose, or to "the Spirit of God," but to the germ of piety which has been produced in the heart "by" the word and Spirit of God, and which may be regarded as having been implanted there by God himself, and which may be expected to produce holiness in the life. There is, probably, as Lucke supposes, an allusion in the word to the fact that we are begotten (Ὁ γεγεννημένος Ho gegennē menos of God. The word "remaineth" - μένει menei, compare the notes at Jo1 3:6 - is a favorite expression of John. The expression here used by John, thus explained, would seem to imply two things:
(1) that the germ or seed of religion implanted in the soul abides there as a constant, vital principle, so that he who is born of God cannot become habitually a sinner; and,
(2) that it will so continue to live there that he will not fall away and perish. The idea is clearly that the germ or principle of piety so permanently abides in the soul, that he who is renewed never can become again characteristically a sinner.
And he cannot sin - Not merely he will not, but he cannot; that is, in the sense referred to. This cannot mean that one who is renewed has not physical ability to do wrong, for every moral agent has; nor can it mean that no one who is a true Christian never does, in fact, do wrong in thought, word, or deed, for no one could seriously maintain that: but it must mean that there is somehow a certainty as absolute "as if" it were physically impossible, that those who are born of God will not be characteristically and habitually sinners; that they will not sin in such a sense as to lose all true religion and be numbered with transgressors; that they will not fall away and perish. Unless this passage teaches that no one who is renewed ever can sin in any sense; or that everyone who becomes a Christian is, and must be, absolutely and always perfect, no words could more clearly prove that true Christians will never fall from grace and perish. How can what the apostle here says be true, if a real Christian can fall away and become again a sinner?
Because he is born of God - Or begotten of God. God has given him, by the new birth, real, spiritual life, and that life can never become extinct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: born: Jo1 2:29, Jo1 4:7, Jo1 5:1, Jo1 5:4, Jo1 5:18; Joh 1:13
for: Job 19:28; Pe1 1:23
and he: Mat 7:18; Act 4:20; Rom 6:2; Gal 5:17; Tit 1:2
Geneva 1599
Whosoever is born of God doth not commit sin; for his (m) seed remaineth in him: and he cannot sin, because he is born of God.
(m) The Holy Spirit is so called by the effect he works, because by his power and mighty working, as it were by seed, we are made new men.
John Gill
Whosoever is born of God,.... In a figurative and spiritual sense; who are regenerated, or born from above; who are quickened by the grace of God, and have Christ formed in them; who are made partakers of the divine nature, and new creatures in Christ; which spiritual birth is not owing to men, to the power and will of men, but to the grace of God; and is sometimes ascribed to the Father, who of his own will and abundant mercy begets souls again to a lively hope, and saves them by the washing of regeneration; and sometimes to Christ, who quickens whom he will, whose grace is implanted, and image stamped in it, and by whose resurrection from the dead men are begotten again; and chiefly, to the Spirit of God, who is the author of regeneration, and of the whole of sanctification: and such as are born of him are alive through him, the spirit of life entering into them, and live to God and upon Christ, and breathe after divine and spiritual things, and have their senses to discern them; they see, hear, feel, taste, and savour them; and desire the sincere milk of the word, for their nourishment and growth; and have every grace implanted in them, as faith, hope, and love: and of every such an one it is said, he
doth not commit sin; does not make it his trade and business; it is not the constant course of his life; he does not live and walk in sin, or give up himself to it; he is not without the being of it in him, or free from acts of sin in his life and conversation, but he does not so commit it as to be the servant of it, a slave unto it, or to continue in it; and that for this reason:
for his seed remaineth in him; not the word of God, or the Gospel, though that is a seed which is sown by the ministers of it, and blessed by God, and by which he regenerates his people; and which having a place in their hearts, becomes the ingrafted word, and there abides, nor can it be rooted out; where it powerfully teaches to avoid sin, is an antidote against it, and a preservative from it: nor the Holy Spirit of God, though he is the author of the new birth, and the principle of all grace; and where he once is, he always abides; and through the power of his grace believers prevail against sin, and mortify the deeds of the body, and live: but rather the grace of the Spirit, the internal principle of grace in the soul, the new nature, or new man formed in the soul, is meant; which seminally contains all grace in it, and which, like seed, springs up and gradually increases, and always abides; and is pure and incorruptible, and neither sins itself, nor encourages sin, but opposes, checks, and prevents it:
and he cannot sin; not that it is impossible for such a man to do acts of sin, or that it is possible for him to live without sin; for the words are not to be understood in the sense of those who plead for perfection in this life; for though the saints have perfection in Christ, yet not in themselves; they are not impeccable, they are not free from sin, neither from the being nor actings of it; sin is in them, lives in them, dwells in them, hinders all the good, and does all the mischief it can: or in such sense, as if the sins of believers were not sins; for though they are pardoned and expiated, and they are justified from them, yet they do not cease to be sins; they are equally contrary to the nature, will, and law of God, as well as the sins of others; and are oftentimes attended with more aggravated circumstances, and which God in a fatherly way takes notice of, and chastises for, and on the account of which he hides his face from them: nor does the phrase intend any particular single sin, which cannot be committed; though there are such, as sinning wilfully after receiving the knowledge of the truth, or denying Christ to be the Saviour of sinners, and a sacrifice for sin, and hatred of a Christian brother as such, and sinning the sin unto death, or the unpardonable sin; neither of which can be committed by a regenerate man: nor is the meaning only, though it is a sense that will very well bear, and agrees with the context, that such persons cannot sin as unregenerate men do; that is, live in a continued course of sinning, and with pleasure, and without reluctance, and so as to lie in it, as the whole world does: but rather the meaning is, he that is born of God, as he is born of God, or that which is born of God in him, the new man, or new creature, cannot sin; for that is pure and holy; there is nothing sinful in it, nor can anything that is sinful come out of it, or be done by it; it is the workmanship of the Holy Spirit of God; it is a good work, and well pleasing: in the sight of God, who is of purer eyes than to behold sin with delight; and an incorruptible seed, which neither corrupts nor is corrupted; and though it is as yet an imperfect work, it is not impure: the reason of the impeccability of the regenerate man, as such, is
because he is born of God: for that which is born of God in him, does, under the influence of the Spirit, power, and grace of God, preserve him from the temptations of Satan, the pollutions of the world, and the corruptions of his own heart; see 1Jn 5:18; which the Vulgate Latin version there renders, "the generation of God", meaning regeneration, or that which is born of God, "preserveth him": this furnishes out a considerable argument for the perseverance of the saints.
John Wesley
Whosoever is born of God - By living faith, whereby God is continually breathing spiritual life into his soul, and his soul is continually breathing out love and prayer to God, doth not commit sin. For the divine seed of loving faith abideth in him; and, so long as it doth, he cannot sin, because he is born of God - Is inwardly and universally changed.
Robert Jamieson, A. R. Fausset and David Brown
Whosoever is born of God--literally, "Everyone that is begotten of God."
doth not commit sin--His higher nature, as one born or begotten of God, doth not sin. To be begotten of God and to sin, are states mutually excluding one another. In so far as one sins, he makes it doubtful whether he be born of God.
his seed--the living word of God, made by the Holy Spirit the seed in us of a new life and the continual mean of sanctification.
remaineth--abideth in him (compare Note, see on 1Jn 3:6; Jn 5:38). This does not contradict 1Jn 1:8-9; the regenerate show the utter incompatibility of sin with regeneration, by cleansing away every sin into which they may be betrayed by the old nature, at once in the blood of Christ.
cannot sin, because he is born of God--"because it is of God that he is born" (so the Greek order, as compared with the order of the same words in the beginning of the verse); not "because he was born of God" (the Greek is perfect tense, which is present in meaning, not aorist); it is not said, Because a man was once for all born of God he never afterwards can sin; but, Because he is born of God, the seed abiding now in Him, he cannot sin; so long as it energetically abides, sin can have no place. Compare Gen 39:9, Joseph, "How CAN I do this great wickedness and sin against God?" The principle within me is at utter variance with it. The regenerate life is incompatible with sin, and gives the believer a hatred for sin in every shape, and an unceasing desire to resist it. "The child of God in this conflict receives indeed wounds daily, but never throws away his arms or makes peace with his deadly foe" [LUTHER]. The exceptional sins into which the regenerate are surprised, are owing to the new life principle being for a time suffered to lie dormant, and to the sword of the Spirit not being drawn instantly. Sin is ever active, but no longer reigns. The normal direction of the believer's energies is against sin; the law of God after the inward man is the ruling principle of his true self though the old nature, not yet fully deadened, rebels and sins. Contrast 1Jn 5:18 with Jn 8:34; compare Ps 18:22-23; Ps 32:2-3; Ps 119:113, Ps 119:176. The magnetic needle, the nature of which is always to point to the pole, is easily turned aside, but always reseeks the pole.
3:103:10: Ա՛յսուիկ յայտնի են ՚ի միմեանց որդիք Աստուծոյ՝ եւ որդիք Սատանայի։ Ամենայն որ ո՛չ առնէ զարդարութիւն՝ չէ՛ նա յԱստուծոյ, եւ որ ո՛չ սիրէ զեղբայր իւր.
10 Սրանո՛վ են տարբերւում միմեանցից Աստծու որդիները եւ Սատանայի որդիները: մէն ոք, ով արդարութիւն չի գործում, Աստծուց չէ. նոյնպէս նա՝ ով չի սիրում իր եղբօրը:
10 Ասով յայտնի են Աստուծոյ որդիներն ու Սատանային որդիները։ Ամէն ով որ արդարութիւն չի գործեր, անիկա Աստուծմէ չէ եւ ան ալ՝ որ իր եղբայրը չի սիրեր։
Այսուիկ յայտնի են [17]ի միմեանց որդիք Աստուծոյ եւ որդիք Սատանայի: Ամենայն որ ոչ առնէ զարդարութիւն` չէ նա յԱստուծոյ, եւ որ ոչ սիրէ զեղբայր իւր:

3:10: Ա՛յսուիկ յայտնի են ՚ի միմեանց որդիք Աստուծոյ՝ եւ որդիք Սատանայի։ Ամենայն որ ո՛չ առնէ զարդարութիւն՝ չէ՛ նա յԱստուծոյ, եւ որ ո՛չ սիրէ զեղբայր իւր.
10 Սրանո՛վ են տարբերւում միմեանցից Աստծու որդիները եւ Սատանայի որդիները: մէն ոք, ով արդարութիւն չի գործում, Աստծուց չէ. նոյնպէս նա՝ ով չի սիրում իր եղբօրը:
10 Ասով յայտնի են Աստուծոյ որդիներն ու Սատանային որդիները։ Ամէն ով որ արդարութիւն չի գործեր, անիկա Աստուծմէ չէ եւ ան ալ՝ որ իր եղբայրը չի սիրեր։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: Дети Божии и дети диавола узнаются так: всякий, не делающий правды, не есть от Бога, равно и не любящий брата своего.
3:10  ἐν τούτῳ φανερά ἐστιν τὰ τέκνα τοῦ θεοῦ καὶ τὰ τέκνα τοῦ διαβόλου· πᾶς ὁ μὴ ποιῶν δικαιοσύνην οὐκ ἔστιν ἐκ τοῦ θεοῦ, καὶ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ.
3:10. ἐν (In) τούτῳ (unto-the-one-this) φανερά ( en-manifested ) ἐστιν (it-be) τὰ (the-ones) τέκνα (producees) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) τὰ (the-ones) τέκνα (producees) τοῦ (of-the-one) διαβόλου: (of-casted-through) πᾶς (all) ὁ (the-one) μὴ (lest) ποιῶν (doing-unto) δικαιοσύνην (to-a-course-belongedness) οὐκ (not) ἔστιν (it-be) ἐκ (out) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"καὶ (and) ὁ (the-one) μὴ (lest) ἀγαπῶν (excessing-off-unto) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ. (of-it)
3:10. in hoc manifesti sunt filii Dei et filii diaboli omnis qui non est iustus non est de Deo et qui non diligit fratrem suumIn this the children of God are manifest, and the children of the devil. Whosoever is not just is not of God, or he that loveth not his brother.
10. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.
In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother:

10: Дети Божии и дети диавола узнаются так: всякий, не делающий правды, не есть от Бога, равно и не любящий брата своего.
3:10  ἐν τούτῳ φανερά ἐστιν τὰ τέκνα τοῦ θεοῦ καὶ τὰ τέκνα τοῦ διαβόλου· πᾶς ὁ μὴ ποιῶν δικαιοσύνην οὐκ ἔστιν ἐκ τοῦ θεοῦ, καὶ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ.
3:10. in hoc manifesti sunt filii Dei et filii diaboli omnis qui non est iustus non est de Deo et qui non diligit fratrem suum
In this the children of God are manifest, and the children of the devil. Whosoever is not just is not of God, or he that loveth not his brother.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: Усиливая мысль ст. 8, Апостол говорит, что чужд Бога и свойственник диаволу не только тот, кто сознательно грешит, но и тот, кто а) не делает правды, б) не любит брата своего, - с тем вместе оканчивается данная Апостолом характеристика детей Божиих и детей диавола (ст. 10). Обосновывая далее положение, что не любящий брата - не от Бога, Апостол напоминает христианам, что заповедь о любви христиан друг к другу ведома читателям с самого начала их христианского состояния (ст. 11), разумеется, из учения Самого Господа (Ин 13:34-35; 15:12-13), возвещенного людям апостолами. А чтобы еще более оттенить нравственную обязательность взаимной любви в христианском обществе, Апостол на историческом примере Каина показывает (ст. 12), к каким страшным последствиям приводит нарушение заповеди о любви. "Апостол примером подтверждает, сколь великое дело - ненавидеть брата. Смотрите, говорит, вот Каин возненавидел брата и убил его, несмотря на то, что он был родной брат его. Каин имел злые дела отца своего диавола, Авель же, делая правду, был сыном в отношении к Богу. Здесь диавол противополагается Богу, и злые дела - добрым. Потому-то Каин, противоположный брату, убил его (блаж. Феофил.). Выражением "заклал", esfaxe, нередко означающим жертвенное заклание (Откр 5:6, 9, 12; 6:4, 9: и др.), оттеняется невинная и мученическая смерть Авеля.
Adam Clarke: Commentary on the Bible - 1831
3:10: 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.
Albert Barnes: Notes on the Bible - 1834
3:10: In this the children of God are manifest ... - That is, this furnishes a test of their true character. The test is found in doing righteousness, and in the love of the brethren. The former he had illustrated; the latter he now proceeds to illustrate. The general idea is, that if a person is not truly a righteous person, and does not love the brethren, he cannot be a child of God. Perhaps by the phrase in this, using a pronoun in the singular number, he means to intimate that an important part of righteousness consists in brotherly love.
Whosoever doeth not righteousness, is not of God - In Jo1 3:7, he had said that "he that doeth righteousness is of God."
If that is true, then what he here affirms must be true also, that a man who does not righteousness is not of God. The general idea is the same, that no one can be a true Christian who is not in fact a righteous man.
Neither he that loveth not his brother - The illustration of this point continues to Jo1 3:18. The general sense is, that brotherly love is essential to the Christian character, and that he who does not possess it cannot be a Christian. On the nature and importance of brotherly love as an evidence of piety, see the notes at Joh 13:34-35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: the children of God: Jo1 5:2; Luk 6:35; Rom 8:16, Rom 8:17; Eph 5:1
and: Mat 13:38; Joh 8:44; Act 13:10
whosoever: Jo1 3:7, Jo1 3:8, Jo1 2:29
is: Jo1 4:3, Jo1 4:4, Jo1 4:6, Jo1 5:19; Joh 8:47; Jo3 1:11
neither: Jo1 3:14, Jo1 3:15, Jo1 2:9, Jo1 2:10, Jo1 4:8, Jo1 4:21
Geneva 1599
(9) In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, (10) neither he that loveth not his brother.
(9) The conclusion: by a wicked life they are known who are governed by the Sprit of the devil: and by a pure life who are God's children.
(10) He begins to commend charity towards the brethren as another mark of the sons of God.
John Gill
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 1Jn 4:7.
(m) Raya Mehimna in Zohar in Lev. fol. 34. 2.
John Wesley
Neither he that loveth not his brother - Here is the transition from the general proposition to one particular.
Robert Jamieson, A. R. Fausset and David Brown
children of the devil--(See on 1Jn 3:8; Acts 13:10). There is no middle class between the children of God and the children of the devil.
doeth not righteousness--Contrast 1Jn 2:29.
he that loveth not his brother-- (1Jn 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.
3:113:11: զի ա՛յս է պատուիրանն զոր լուարուք իսկզբանէ, զի սիրեսցո՛ւք զմիմեանս[3171]։ [3171] Ոմանք. Զոր իսկզբանէն լուարուք։ Ոսկան. Զի սիրեսջիք զմիմե՛՛։
11 Քանզի այս է այն պատուիրանը, որ լսեցիք ի սկզբանէ՝ որ սիրե՛նք միմեանց.
11 Վասն զի ասիկա այն պատուիրանքն է որ դուք սկիզբէն լսեցիք, որ մէկզմէկ սիրենք։
զի այս է պատուիրանն զոր լուարուք ի սկզբանէ, զի սիրեսցուք զմիմեանս:

3:11: զի ա՛յս է պատուիրանն զոր լուարուք իսկզբանէ, զի սիրեսցո՛ւք զմիմեանս[3171]։
[3171] Ոմանք. Զոր իսկզբանէն լուարուք։ Ոսկան. Զի սիրեսջիք զմիմե՛՛։
11 Քանզի այս է այն պատուիրանը, որ լսեցիք ի սկզբանէ՝ որ սիրե՛նք միմեանց.
11 Վասն զի ասիկա այն պատուիրանքն է որ դուք սկիզբէն լսեցիք, որ մէկզմէկ սիրենք։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: Ибо таково благовествование, которое вы слышали от начала, чтобы мы любили друг друга,
3:11  ὅτι αὕτη ἐστὶν ἡ ἀγγελία ἣν ἠκούσατε ἀπ᾽ ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους·
3:11. ὅτι (To-which-a-one) αὕτη (the-one-this) ἐστὶν (it-be) ἡ (the-one) ἀγγελία (a-messaging-unto) ἣν (to-which) ἠκούσατε (ye-heard) ἀπ' (off) ἀρχῆς, (of-a-firsting,"ἵνα (so) ἀγαπῶμεν (we-might-excess-off-unto) ἀλλήλους : ( to-one-to-other )
3:11. quoniam haec est adnuntiatio quam audistis ab initio ut diligamus alterutrumFor this is the declaration which you have heard from the beginning, that you should love one another.
11. For this is the message which ye heard from the beginning, that we should love one another:
For this is the message that ye heard from the beginning, that we should love one another:

11: Ибо таково благовествование, которое вы слышали от начала, чтобы мы любили друг друга,
3:11  ὅτι αὕτη ἐστὶν ἡ ἀγγελία ἣν ἠκούσατε ἀπ᾽ ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους·
3:11. quoniam haec est adnuntiatio quam audistis ab initio ut diligamus alterutrum
For this is the declaration which you have heard from the beginning, that you should love one another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Brotherly Love.A. D. 80.
11 For this is the message that ye heard from the beginning, that we should love one another. 12 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. 13 Marvel not, my brethren, if the world hate you.

The apostle, having intimated that one mark of the devil's children is hatred of the brethren, takes occasion thence,

I. To recommend fraternal Christian love, and that from the excellence, or antiquity, or primariness of the injunction relating thereto: And this is the message (the errand or charge) which you heard from the beginning (this came among the principal parts of practical Christianity), that we should love one another, v. 11. We should love the Lord Jesus, and value his love, and consequently love all the objects of it, and thereupon all our brethren in Christ.

II. To dissuade from what is contrary thereto, all ill-will towards the brethren, and that by the example of Cain. His envy and malignity should deter us from harbouring the like passion, and that upon these accounts:-- 1. It showed that he was as the first-born of the serpent's seed; even he, the eldest son of the first man, was of the wicked one. He imitated and resembled the first wicked one, the devil. 2. His ill-will had no restraint; it proceeded so far as to contrive and accomplish murder, and that of a near relation, and that in the beginning of the world, when there were but few to replenish it. He slew his brother, v. 12. Sin, indulged, knows no bound. And, 3. It proceeded so far, and had in it so much of the devil, that he murdered his brother for religion's sake. He was vexed with the superiority of Abel's service, and envied him the favour and acceptance he had with God. And for these he martyred his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous, v. 12. Ill-will will teach us to hate and revenge what we should admire and imitate. And then,

III. To infer that it is no wonder that good men are so served now: Marvel not, my brethren, if the world hate you, v. 13. The serpentine nature still continues in the world. The great serpent himself reigns as the God of this world. Wonder not then that the serpentine world hates and hisses at you who belong to that seed of the woman that is to bruise the serpent's head.
Adam Clarke: Commentary on the Bible - 1831
3:11: For this is the message - See Jo1 1:5. From the beginning God hath taught men that they should love one another. How essentially necessary this is to the comfort and well-being of man in this state of trial and difficulty, every sensible man must see. All are dependent upon all; all upon each, and each upon all. Mutual love makes this dependence pleasant and doubly profitable. Nothing can be more pleasing to an ingenuous and generous mind than to communicate acts of kindness.
Albert Barnes: Notes on the Bible - 1834
3:11: For this is the message - Margin, "commandment." In the received text, this is ἀγγελία angelia - "a message brought;" in several manuscripts, and in later editions, it is ἐπαγγελία epangelia - "annunciation, announcement;" an order given, or a commandment, Act 23:21. It is not very material which reading is followed. The word "command" or "rule" would express the sense with sufficient clearness. The reference is to the law given by the Saviour as a permanent direction to his disciples.
That ye heard from the beginning, that we should love one another - See the Joh 13:34-35 notes; Jo1 2:7 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: this: Jo1 1:5, Jo1 2:7, Jo1 2:8
message: or, commandment, Ti1 1:5 *Gr.
that we: Jo1 4:7, Jo1 4:21; Joh 13:34, Joh 13:35, Joh 15:12; Gal 6:2; Eph 5:2; Th1 4:9; Pe1 1:22, Pe1 3:8; Pe1 4:8; Jo2 1:5
Geneva 1599
(11) For this is the message that ye heard from the beginning, that we should love one another.
(11) The first reason taken from the authority of God who gives the commandment.
John Gill
For this is the message,.... Sent from God by Christ, or what he in his ministry declared, and is the commandment which was so frequently urged by him, Jn 13:34;
that ye have heard from the beginning; of the preaching of the Gospel to them, and of their conversion; see 1Jn 2:7;
that we should love one another; to which the command of Christ, the reason with which it is enforced, and the early notice of it, should engage.
Robert Jamieson, A. R. Fausset and David Brown
the message--"announcement," as of something good; not a mere command, as the law. The Gospel message of Him who loved us, announced by His servants, is, that we love the brethren; not here all mankind, but those who are our brethren in Christ, children of the same family of God, of whom we have been born anew.
3:123:12: Ո՛չ որպէս Կայէնն ՚ի չարէ անտի էր՝ եւ սպա՛ն զեղբայրն իւր, եւ յո՞ր սակս սպան զնա. զի իւր գործքն չար էին, եւ եղբօրն՝ բարի՛[3172]։ [3172] Ոմանք. Որպէս Կայէն... եւ եսպան զեղբայր իւր... եւ եղբօրն բարիք։
12 ոչ ինչպէս Կայէնը, որ չարից էր եւ սպանեց իր եղբօրը: Եւ ինչո՞ւ սպանեց նրան. որովհետեւ իր գործերը չար էին, իսկ եղբօր գործերը՝ բարի:
12 Ոչ թէ Կայէնին պէս, որ չար էր ու իր եղբայրը սպաննեց։ Ինչո՞ւ համար զանիկա սպաննեց։ Անոր համար որ իր գործերը չար էին, իսկ իր եղբօրը գործերը՝ արդար։
Ոչ որպէս Կայէնն ի չարէ անտի էր եւ սպան զեղբայրն իւր. եւ յո՞ր սակս սպան զնա. զի իւր գործքն չար էին, եւ եղբօրն` բարի:

3:12: Ո՛չ որպէս Կայէնն ՚ի չարէ անտի էր՝ եւ սպա՛ն զեղբայրն իւր, եւ յո՞ր սակս սպան զնա. զի իւր գործքն չար էին, եւ եղբօրն՝ բարի՛[3172]։
[3172] Ոմանք. Որպէս Կայէն... եւ եսպան զեղբայր իւր... եւ եղբօրն բարիք։
12 ոչ ինչպէս Կայէնը, որ չարից էր եւ սպանեց իր եղբօրը: Եւ ինչո՞ւ սպանեց նրան. որովհետեւ իր գործերը չար էին, իսկ եղբօր գործերը՝ բարի:
12 Ոչ թէ Կայէնին պէս, որ չար էր ու իր եղբայրը սպաննեց։ Ինչո՞ւ համար զանիկա սպաննեց։ Անոր համար որ իր գործերը չար էին, իսկ իր եղբօրը գործերը՝ արդար։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: не так, как Каин, [который] был от лукавого и убил брата своего. А за что убил его? За то, что дела его были злы, а дела брата его праведны.
3:12  οὐ καθὼς κάϊν ἐκ τοῦ πονηροῦ ἦν καὶ ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ· καὶ χάριν τίνος ἔσφαξεν αὐτόν; ὅτι τὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια.
3:12. οὐ (not) καθὼς (down-as) Καὶν (a-Kain) ἐκ (out) τοῦ (of-the-one) πονηροῦ (of-en-necessitated) ἦν (it-was) καὶ (and) ἔσφαξεν (it-slaughtered-to) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ: (of-it) καὶ (and) χάριν (to-a-granting) τίνος (of-what-one) ἔσφαξεν (it-slaughtered-to) αὐτόν; (to-it?"ὅτι (To-which-a-one) τὰ (the-ones) ἔργα (works) αὐτοῦ (of-it) πονηρὰ ( en-necessitated ) ἦν, (it-was,"τὰ (the-ones) δὲ (moreover) τοῦ (of-the-one) ἀδελφοῦ (of-brethrened) αὐτοῦ (of-it) δίκαια . ( course-belonged )
3:12. non sicut Cain ex maligno erat et occidit fratrem suum et propter quid occidit eum quoniam opera eius maligna erant fratris autem eius iustaNot as Cain, who was of the wicked one and killed his brother. And wherefore did he kill him? Because his own works were wicked: and his brother's just.
12. not as Cain was of the evil one, and slew his brother. And wherefore slew he him? Because his works were evil, and his brother’s righteous.
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:

12: не так, как Каин, [который] был от лукавого и убил брата своего. А за что убил его? За то, что дела его были злы, а дела брата его праведны.
3:12  οὐ καθὼς κάϊν ἐκ τοῦ πονηροῦ ἦν καὶ ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ· καὶ χάριν τίνος ἔσφαξεν αὐτόν; ὅτι τὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια.
3:12. non sicut Cain ex maligno erat et occidit fratrem suum et propter quid occidit eum quoniam opera eius maligna erant fratris autem eius iusta
Not as Cain, who was of the wicked one and killed his brother. And wherefore did he kill him? Because his own works were wicked: and his brother's just.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:12: 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.
Albert Barnes: Notes on the Bible - 1834
3:12: Not as Cain - Not manifesting the spirit which Cain did. His was a most remarkable and striking instance of a want of love to a brother, and the case was well adapted to illustrate the propriety of the duty which the apostle is enjoining. See Gen 4:4-8.
Who was of that wicked one - Of the devil; that is, he was under his influence, and acted from his instigation.
And wherefore slew he him? - Because his own works were evil, and his brother's righteous." He acted under the influence of envy. He was dissatisfied that his own offering was not accepted, and that his brother's was. The apostle seems desirous to guard those to whom he wrote against the indulgence of any feelings that were the opposite of love; from anything like envy toward more highly favored brethren, by showing to what this would lead if fairly acted out, as in the case of Cain. A large part of the crimes of the earth have been caused, as in the murder of Abel, by the want of brotherly love. Nothing but love would be necessary to put an end to the crimes, and consequently to a large part of the misery, of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: as: Gen 4:4-15, Gen 4:25; Heb 11:4; Jde 1:11
of: Jo1 3:8, Jo1 2:13, Jo1 2:14; Mat 13:19, Mat 13:38
And: Sa1 18:14, Sa1 18:15, Sa1 19:4, Sa1 19:5, Sa1 22:14-16; Psa 37:12; Pro 29:27; Mat 27:23; Joh 10:32, Joh 15:19-25, Joh 18:38-40; Act 7:52; Th1 2:14; Pe1 4:4; Rev 17:6
and his: Mat 23:35; Luk 11:51; Heb 11:4, Heb 12:24
Geneva 1599
(12) Not as Cain, [who] was of that wicked one, and slew his brother. (13) And wherefore slew he him? Because his own works were evil, and his brother's righteous.
(12) An amplification taken from the contrary example of Cain who slew his brother.
(13) A short digression: Let us not marvel that we are hated by the world for doing our duty, for such was the condition of Abel who was a just person: and who would not rather be like him than Cain?
John Gill
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.
John Wesley
Who was of the wicked one - Who showed he was a child of the devil by killing his brother. And wherefore slew he him - For any fault? No, but just the reverse; for his goodness.
Robert Jamieson, A. R. Fausset and David Brown
who--not in the Greek.
of that wicked one--Translate, "evil one," to accord with "Because his own works were evil." Compare 1Jn 3:8, "of the devil," in contrast to "of God," 1Jn 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.
3:133:13: Եւ մի՛ ինչ զարմանայք ե՛ղբարք, եթէ աշխարհ զձեզ ատեայ։
13 Եւ մի՛ էլ զարմացէք, եղբայրնե՛ր, որ աշխարհը ատում է ձեզ:
13 Մի՛ զարմանաք, եղբա՛յրներս, եթէ աշխարհ ձեզ ատէ։
Եւ մի՛ ինչ զարմանայք, եղբարք, եթէ աշխարհ զձեզ ատեայ:

3:13: Եւ մի՛ ինչ զարմանայք ե՛ղբարք, եթէ աշխարհ զձեզ ատեայ։
13 Եւ մի՛ էլ զարմացէք, եղբայրնե՛ր, որ աշխարհը ատում է ձեզ:
13 Մի՛ զարմանաք, եղբա՛յրներս, եթէ աշխարհ ձեզ ատէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Не дивитесь, братия мои, если мир ненавидит вас.
3:13  [καὶ] μὴ θαυμάζετε, ἀδελφοί, εἰ μισεῖ ὑμᾶς ὁ κόσμος.
3:13. Μὴ (Lest) θαυμάζετε, (ye-should-marvel-to," ἀδελφοί , ( Brethrened ,"εἰ (if) μισεῖ (it-hateth-unto) ὑμᾶς (to-ye,"ὁ (the-one) κόσμος. (a-configuration)
3:13. nolite mirari fratres si odit vos mundusWonder not, brethren, if the world hate you.
13. Marvel not, brethren, if the world hateth you.
Marvel not, my brethren, if the world hate you:

13: Не дивитесь, братия мои, если мир ненавидит вас.
3:13  [καὶ] μὴ θαυμάζετε, ἀδελφοί, εἰ μισεῖ ὑμᾶς ὁ κόσμος.
3:13. nolite mirari fratres si odit vos mundus
Wonder not, brethren, if the world hate you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: С момента братоубийства Каина, антагонизм между детьми Божиими и детьми диавола, между Богом и миром никогда не прекращался. Та же самая вражда зла против добра существует и в данное время: Каина олицетворяет теперь боговраждебный мир, а Авеля - истинные христиане, чада Божии, ненавидимые миром (ст. 13, см. Ин 15:20; 16:2). Ненависть, по Апостолу, есть признак, даже синоним смерти, христиане же через свою любовь к ближним пережили всякое духовное воскресение или оживление (ср. Ин 5:24), ненависть же к брату означает не только состояние духовной смерти человека ненавидящего (ст. 14б), но и то, что такой человек духовно, если не телесно, совершает братоубийство, подобное Каинову; является "человекоубийцею" (ст. 15), каковое название Христос приложил к диаволу (Ин 8:44); ненависть, по мысли Апостола, равна убийству, как и Христос Спаситель гневающегося на ближнего осуждает, как убийцу (Мф 5:21, 22).
Adam Clarke: Commentary on the Bible - 1831
3:13: Marvel not - if the world hate you - Expect no better treatment from unconverted Jews and Gentiles than Abel received from his wicked and cruel brother. This was a lesson to the Church, preparatory to martyrdom. Expect neither justice nor mercy from the men who are enemies of God. They are either full of malice and envy, hateful, hating one another, or they are specious, hollow, false, and deceitful.
"A foe to God was ne'er true friend to Man."
Albert Barnes: Notes on the Bible - 1834
3:13: Marvel not - Do not think it so unusual, or so little to be expected, as to excite astonishment.
If the world hate you - The emphasis here is to be placed on the word "you." The apostle had just adverted to the fact that Cain hated Abel, his brother, without cause, and he says that they were not to deem it strange if the world hated them in like manner. The Saviour Joh 15:17-18 introduced these subjects in the same connection. In enjoining the duty of brotherly love on his disciples, he adverts to the fact that they must expect to be hated by the world, and tells them to remember that the world hated him before it hated them. The object of all this was to show more clearly the necessity of strong and tender mutual affection among Christians, since they could hope for none from the world. See the notes at Joh 15:18-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: Marvel not: Ecc 5:8; Joh 3:7; Act 3:12; Rev 17:7
if: Mat 10:22, Mat 24:9; Mar 13:13; Luk 6:22, Luk 21:17; Joh 7:7, Joh 15:18, Joh 15:19, Joh 16:2, Joh 16:33; Joh 17:14; Rom 8:7; Ti2 3:12; Jam 4:4
John Gill
Marvel not, my brethren, if the world hate you. By "the world" is meant the inhabitants of the world, the wicked part of them; these hate the saints, though without a cause, any just cause, and for no other reason, but because they are chosen and called out of the world, and do not live the wicked life they do: and this hatred of theirs is not at all to be wondered at; so it was from the beginning, and has been in all ages since; immediately upon the fall there was enmity between the seed of the woman and the seed of the serpent, which showed itself in Cain, the instance just given, who hated and murdered his righteous brother; Ishmael, that was born after the flesh, persecuted Isaac, that was born after the Spirit; and as it was then, it is now, the Jews persecuted the prophets of old, and hated Christ and his apostles. This is the common lot of all the saints, of all that will live godly in Christ Jesus; and therefore it should not be reckoned a strange and unusual thing; it always was so, even from the beginning, as soon as ever there were two sorts of persons, good and bad, righteous and wicked. This is a corollary or conclusion drawn from the above instance of Cain.
John Wesley
Marvel not if the world hate you - For the same cause.
Robert Jamieson, A. R. Fausset and David Brown
Marvel not--The marvel would be if the world loved you.
the world--of whom Cain is the representative (1Jn 3:12).
hate you--as Cain hated even his own brother, and that to the extent of murdering him. The world feels its bad works tacitly reproved by your good works.
3:143:14: Մեք գիտեմք՝ զի փոխեցաք ՚ի մահուանէ ՚ի կեա՛նս, քանզի սիրե՛մք զեղբարս. իսկ որ ոչն սիրէ, անդէ՛ն ՚ի մահուն կայ[3173]։ [3173] Այլք. Անդէն ՚ի մահու մնայ։
14 Մենք գիտենք, որ մահուանից դէպի կեանք անցանք, քանզի սիրում ենք մեր եղբայրներին: Իսկ ով չի սիրում եղբօրը, մնում է մահուան մէջ:
14 Մենք գիտենք թէ մահէն կեանքի փոխուեցանք, վասն զի եղբայրները կը սիրենք. ան որ եղբայրը չի սիրեր՝ մահուան մէջ կը մնայ.
Մեք գիտեմք զի փոխեցաք ի մահուանէ ի կեանս, քանզի սիրեմք զեղբարս. իսկ որ ոչն [18]սիրէ, անդէն ի մահու մնայ:

3:14: Մեք գիտեմք՝ զի փոխեցաք ՚ի մահուանէ ՚ի կեա՛նս, քանզի սիրե՛մք զեղբարս. իսկ որ ոչն սիրէ, անդէ՛ն ՚ի մահուն կայ[3173]։
[3173] Այլք. Անդէն ՚ի մահու մնայ։
14 Մենք գիտենք, որ մահուանից դէպի կեանք անցանք, քանզի սիրում ենք մեր եղբայրներին: Իսկ ով չի սիրում եղբօրը, մնում է մահուան մէջ:
14 Մենք գիտենք թէ մահէն կեանքի փոխուեցանք, վասն զի եղբայրները կը սիրենք. ան որ եղբայրը չի սիրեր՝ մահուան մէջ կը մնայ.
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Мы знаем, что мы перешли из смерти в жизнь, потому что любим братьев; не любящий брата пребывает в смерти.
3:14  ἡμεῖς οἴδαμεν ὅτι μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, ὅτι ἀγαπῶμεν τοὺς ἀδελφούς· ὁ μὴ ἀγαπῶν μένει ἐν τῶ θανάτῳ.
3:14. ἡμεῖς (We) οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) μεταβεβήκαμεν (we-had-come-to-step-with) ἐκ (out) τοῦ (of-the-one) θανάτου (of-a-death) εἰς (into) τὴν (to-the-one) ζωήν, (to-a-lifing,"ὅτι (to-which-a-one) ἀγαπῶμεν (we-excess-off-unto) τοὺς (to-the-ones) ἀδελφούς : ( to-brethrened ) ὁ (the-one) μὴ (lest) ἀγαπῶν (excessing-off-unto) μένει (it-stayeth) ἐν (in) τῷ (unto-the-one) θανάτῳ. (unto-a-death)
3:14. nos scimus quoniam translati sumus de morte in vitam quoniam diligimus fratres qui non diligit manet in morteWe know that we have passed from death to life, because we love the brethren. He that loveth not abideth in death
14. We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death.
We know that we have passed from death unto life, because we love the brethren. He that loveth not [his] brother abideth in death:

14: Мы знаем, что мы перешли из смерти в жизнь, потому что любим братьев; не любящий брата пребывает в смерти.
3:14  ἡμεῖς οἴδαμεν ὅτι μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, ὅτι ἀγαπῶμεν τοὺς ἀδελφούς· ὁ μὴ ἀγαπῶν μένει ἐν τῶ θανάτῳ.
3:14. nos scimus quoniam translati sumus de morte in vitam quoniam diligimus fratres qui non diligit manet in morte
We know that we have passed from death to life, because we love the brethren. He that loveth not abideth in death
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Brotherly Love.A. D. 80.
14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. 15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 18 My little children, let us not love in word, neither in tongue; but in deed and in truth. 19 And hereby we know that we are of the truth, and shall assure our hearts before him.

The beloved apostle can scarcely touch upon the mention of sacred love, but he must enlarge upon the enforcement of it, as here he does by divers arguments and incentives thereto; as,

I. That it is a mark of our evangelical justification, of our transition into a state of life: We know that we have passed from death to life, because we love the brethren, v. 14. We are by nature children of wrath and heirs of death. By the gospel (the gospel-covenant or promise) our state towards another world is altered and changed. We pass from death to life, from the guilt of death to the right of life; and this transition is made upon our believing in the Lord Jesus: He that believeth on the Son hath everlasting life, and he that believeth not hath the wrath of God abiding on him, John iii. 36. Now this happy change of state we may come to be assured of: We know that we have passed from death to life; we may know it by the evidences of our faith in Christ, of which this love to our brethren is one, which leads us to characterize this love that is such a mark of our justified state. It is not a zeal for a party in the common religion, or an affection for, or an affectation of, those who are of the same denomination and subordinate sentiments with ourselves. But this love,

1. Supposes a general love to mankind: the law of Christian love, in the Christian community, is founded on the catholic law, in the society of mankind, Thou shalt love thy neighbour as thyself. Mankind are to be loved principally on these two accounts:-- (1.) As the excellent work of God, made by him, and made in wonderful resemblance of him. The reason that God assigns for the certain punishment of a murderer is a reason against our hatred of any of the brethren of mankind, and consequently a reason for our love to them: for in the image of God made he man, Gen. ix. 6. (2.) As being, in some measure, beloved in Christ. The whole race of mankind--the gens humana, should be considered as being, in distinction from fallen angels, a redeemed nation; as having a divine Redeemer designed, prepared, and given for them. So God loved the world, even this world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life, John iii. 16. A world so beloved of God should accordingly be loved by us. And this love will exert itself in earnest desires, and prayers, and attempts, for the conversion and salvation of the yet uncalled blinded world. My heart's desire and prayer for Israel are that they may be saved. And then this love will include all due love to enemies themselves.

2. It includes a peculiar love to the Christian society, to the catholic church, and that for the sake of her head, as being his body, as being redeemed, justified, and sanctified in and by him; and this love particularly acts and operates towards those of the catholic church that we have opportunity of being personally acquainted with or credibly informed of. They are not so much loved for their own sakes as for the sake of God and Christ, who have loved them. And it is God and Christ, or, if you will, the love of God and grace of Christ, that are beloved and valued in them and towards them. And so this is the issue of faith in Christ, and is thereupon a note of our passage from death to life.

II. The hatred of our brethren is, on the contrary, a sign of our deadly state, of our continuance under the legal sentence of death: He that loveth not his brother (his brother in Christ) abideth in death, v. 14. He yet stands under the curse and condemnation of the law. This the apostle argues by a clear syllogism: "You know that no murderer hath eternal life abiding in him; but he who hates his brother is a murderer; and therefore you cannot but know that he who hates his brother hath not eternal life abiding in him," v. 15. Or, he abideth in death, as it is expressed, v. 14, Whosoever hateth his brother is a murderer; for hatred of the person is, so far as it prevails, a hatred of life and welfare, and naturally tends to desire the extinction of it. Cain hated, and then slew, his brother. Hatred will shut up the bowels of compassion from the poor brethren, and will thereby expose them to the sorrows of death. And it has appeared that hatred of the brethren has in all ages dressed them up in ill names, odious characters, and calumnies, and exposed them to persecution and the sword. No wonder, then, that he who has a considerable acquaintance with the heart of man, or is taught by him who fully knows it, who knows the natural tendency and issue of vile and violent passions, and knows withal the fulness of the divine law, declares him who hates his brother to be a murderer. Now he who by the frame and disposition of his heart is a murderer cannot have eternal life abiding in him; for he who is such must needs be carnally-minded, and to be carnally-minded is death, Rom. viii. 6. The apostle, by the expression of having eternal life abiding in us, may seem to mean the possession of an internal principle of endless life, according to that of the Saviour, Whosoever drinketh of the water that I shall give him shall never thirst, shall never be totally destitute thereof; but the water that I shall give him shall be in him a well of water springing up into everlasting life, John iv. 14. And thereupon some may be apt to surmise that the passing from death to life (v. 14) does not signify the relative change made in our justification of life, but the real change made in the regeneration to life; and accordingly that the abiding in death mentioned v. 14 is continuance in spiritual death, as it is usually called, or abiding in the corrupt deadly temper of nature. But as these passages more naturally denote the state of the person, whether adjudged to life or death, so the relative transition from death to life may well be proved or disproved by the possession or non-possession of the inward principle of eternal life, since washing from the guilt of sin is inseparably united with washing from the filth and power of sin. But you are washed, but you are sanctified, but you are justified, in the name of the Lord Jesus, and by the Spirit of our God, 1 Cor. vi. 11.

III. The example of God and Christ should inflame our hearts with this holy love: Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren, v. 16. The great God has given his Son to the death for us. But since this apostle has declared that the Word was God, and that he became flesh for us, I see not why we may not interpret this of God the Word. Here is the love of God himself, of him who in his own person is God, though not the Father, that he assumed a life, that he might lay it down for us! Here is the condescension, the miracle, the mystery of divine love, that God would redeem the church with his own blood! Surely we should love those whom God hath loved, and so loved; and we shall certainly do so if we have any love for God.

IV. The apostle, having proposed this flaming constraining example of love, and motive to it, proceeds to show us what should be the temper and effect of this our Christian love. And, 1. It must be, in the highest degree, so fervent as to make us willing to suffer even to death for the good of the church, for the safety and salvation of the dear brethren: And we ought to lay down our lives for the brethren (v. 16), either in our ministrations and services to them (yea, and if I be offered upon the service and sacrifice of your faith, I joy and rejoice with you all--I shall congratulate your felicity, Phil. ii. 17), or in exposing ourselves to hazards, when called thereto, for the safety and preservation of those that are more serviceable to the glory of God and the edification of the church than we can be. Who have for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles, Rom. xvi. 4. How mortified should the Christian be to this life! How prepared to part with it! And how well assured of a better! 2. It must be, in the next degree, compassionate, liberal, and communicative to the necessities of the brethren: For whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? v. 17. It pleases God that some of the Christian brethren should be poor, for the exercise of the charity and love of those that are rich. And it pleases the same God to give to some of the Christian brethren this world's good, that they may exercise their grace in communicating to the poor saints. And those who have this world's good must love a good God more, and their good brethren more, and be ready to distribute it for their sakes. It appears here that this love to the brethren is founded upon love to God, in that it is here called so by the apostle: How dwelleth the love of God in him? This love to the brethren is love to God in them; and where there is none of this love to them there is no true love to God at all. 3. I was going to intimate the third and lowest degree in the next verse; but the apostle has prevented me, by intimating that this last charitable communicative love, in persons of ability, is the lowest that can consist with the love of God. But there may be other fruits of this love; and therefore the apostle desires that in all it should be unfeigned and operative, as circumstances will allow: My little children (my dear children in Christ), let us not love in word, neither in tongue, but in deed and in truth, v. 18. Compliments and flatteries become not Christians; but the sincere expressions of sacred affection, and the services or labours of love, do. Then,

V. This love will evince our sincerity in religion, and give us hope towards God: And hereby we know that we are of the truth, and shall assure our hearts before him, v. 19. It is a great happiness to be assured of our integrity in religion. Those that are so assured may have holy boldness or confidence towards God; they may appeal to him from the censures and condemnation of the world. The way to arrive at the knowledge of our own truth and uprightness in Christianity, and to secure our inward peace, is to abound in love and in the works of love towards the Christian brethren.
Adam Clarke: Commentary on the Bible - 1831
3:14: We know that we have passed from death unto life - Death and life are represented here as two distinct territories, states, or kingdoms, to either of which the inhabitants of either may be removed. This is implied in the term μεταβεβηκαμεν, from μετα, denoting change of place, and βαινω, I go. It is the same figure which St. Paul uses, Col 1:13 : Who hath delivered us from the power of darkness, and translated us into the kingdom of the Son of his love. The believers to whom St. John writes had been once in the region and shadow of death, in the place where sin and death reigned, whose subjects they were; but they had left that kingdom of oppression, wretchedness, and wo, and had come over to the kingdom of life, whose king was the Prince and Author of life; where all was liberty, prosperity, and happiness; where life and love were universally prevalent, and death and hatred could not enter. We know, therefore, says the apostle, that we are passed over from the territory of death to the kingdom of life, because we love the brethren, which those who continue in the old kingdom - under the old covenant, can never do; for he that loveth not his brother abideth in death. He has never changed his original residence. He is still an unconverted, unrenewed sinner.
Albert Barnes: Notes on the Bible - 1834
3:14: We know that we have passed from death unto life - From spiritual death (Notes, Eph 2:1) to spiritual life; that is, that we are true Christians.
Because we love the brethren - The sentiment here is, that it is an infallible evidence of true piety if we love the followers of Christ as such. See this sentiment illustrated in the notes at Joh 13:35. But how easy it would seem to be to apply such a test of piety as this! Who cannot judge accurately of his own feelings, and determine whether he loves a Christian because he bears the name and image of the Saviour - loves him the more just in proportion as he bears that image? Who cannot, if he chooses, look beyond the narrow bounds of his own sect, and determine whether he is pleased with the true Christian character wheRev_er it may be found, and whether he would prefer to find his friends among those who bear the name and the image of the Son of God, than among the people of the world? The Saviour meant that his followers should be known by this badge of discipleship all over the world, Joh 13:34-35. John says, in carrying out the sentiment, that Christians, by this test, may know "among themselves" whether they have any true religion.
He that loveth not his brother abideth in death - He remains dead in sins; that is, he has never been converted. Compare the notes at Jo1 3:6. As love to the Christian brotherhood is essential to true piety, it follows that he who has not that remains unconverted, or is in a state of spiritual death. He is by nature dead in sin, and unless he has evidence that he is brought out of that state, he "remains" or "abides" in it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: We know: Jo1 2:3, Jo1 5:2, Jo1 5:13, Jo1 5:19, Jo1 5:20; Co2 5:1
we have: Luk 15:24, Luk 15:32; Joh 5:24; Eph 2:1, Eph 2:5
because: Jo1 2:10, Jo1 3:23, Jo1 4:7, Jo1 4:8, Jo1 4:12, Jo1 4:21, Jo1 5:2; Psa 16:3; Mat 25:40; Joh 13:35, Joh 15:12, Joh 15:17; Gal 5:22; Eph 1:15; Col 1:4; Th1 4:9; Heb 6:10, Heb 6:11, Heb 13:1; Pe1 1:22; Pe1 3:8; Pe2 1:7
that loveth: Jo1 2:9, Jo1 2:11, Jo1 4:20; Pro 21:16
Geneva 1599
(14) We (o) know that we have passed from death unto life, because we love the brethren. He that loveth not [his] brother abideth in death.
(14) The second reason: Because charity is a testimony that we are translated from death to life: and therefore hatred towards the brethren is a testimony of death, and whoever nourishes it fosters death in his bosom.
(o) Love is a token that we are translated from death to life, for by the effects the cause is known.
John Gill
We know that we have passed from death to life,.... From a death in sin, a moral or spiritual death; which lies in a separation from God, Father, Son, and Spirit; in an alienation from the life of God; in a loss of the image of God, of righteousness, holiness, and knowledge, in which man was created; in a privation of all true sense of sin, and in a servitude to it, which is unto death, and is no other than death: and from a legal death, or death in a legal sense, under the sentence of which all men are, as considered in Adam; and which God's elect are sensible of, when convinced by the Spirit of God, and are in their own apprehension as dead men. Now in regeneration, which is a quickening of sinners dead in sin, a resurrection of them from the dead, the people of God pass from this death of sin, and the law, to a life of sanctification, having principles of grace and life implanted in them; and to a life of justification, and of faith on Christ, as the Lord their righteousness; and to a life of communion with Christ; and to such a life as is to the glory of Christ; and to a right to eternal life. And this passing from the one to the other is not of themselves, it is not their own act; no man can quicken himself, or raise himself from the dead; in this men are passive: and so the words are rendered in the Vulgate Latin, Syriac, and Arabic versions, "we know that we are translated"; that is, by God the Father, who delivers from the power of darkness, and death, and translates into the kingdom of his dear Son, which is a state of light and life; or by Christ, who is the resurrection and the life, who is the author of the resurrection from the death of sin to a life of grace; or by the Spirit of life from Christ, by whom souls are quickened, and of whom they are born again: and this passage from death to life, or regeneration, is a thing that may be, and is known by the regenerate man; who, as he knows surely, that whereas he was blind he now sees, so that whereas he was dead in sin, he is now alive; and among other things it may be known by this,
because we love the brethren: this is not the cause of passing from death to life, but the effect of it, and so an evidence of it, or that by which it is known; brotherly love being what the saints are taught of God in regeneration, and is a fruit of the Spirit of God, and is what true faith works by, and is what shows itself as soon as anything in a regenerate man; nor can anyone love the saints, as such, as brethren in Christ, unless he is born again; a man may indeed love a saint, as a natural relative, as a good neighbour, and because he has done him some good offices, and because of some excellent qualities in him, as a man of learning, sense, candour, civility, &c. though he has not the grace of God; but to love him as a child of God, a member of Christ, and because he has his image stamped on him, no man can do this, unless he has received the grace of God; so that this is a certain evidence of it:
he that loveth not his brother, abideth in death; in the death of sin, in a state of nature and unregeneracy; under the sentence of condemnation and death; and he is liable to eternal death, which is the wages of sin, under the power of which such a manifestly is. This is said to deter from hatred, as also what follows.
John Wesley
We know - As if he had said, We ourselves could not love our brethren, unless we were passed from spiritual death to life, that is, born of God. He that loveth not his brother abideth in death - That is, is not born of God. And he that is not born of God, cannot love his brother.
Robert Jamieson, A. R. Fausset and David Brown
We--emphatical; hated though we be by the world, we know what the world knows not.
know--as an assured fact.
passed--changed our state. Col 1:13, "from the power of darkness . . . translated into the kingdom of His dear Son."
from death unto life--literally, "out of the death (which enthrals the unregenerate) into the life (of the regenerate)." A palpable coincidence of language and thought, the beloved disciple adopting his Lord's words.
because we love the brethren--the ground, not of our passing over out of death into life, but of our knowing that we have so. Love, on our part, is the evidence of our justification and regeneration, not the cause of them. "Let each go to his own heart; if he find there love to the brethren, let him feel assured that he has passed from death unto life. Let him not mind that his glory is only hidden; when the Lord shall come, then shall he appear in glory. For he has vital energy, but it is still wintertime; the root has vigor, but the branches are as it were dry; within there is marrow which is vigorous, within are leaves, within fruits, but they must wait for summer" [AUGUSTINE].
He that loveth not--Most of the oldest manuscripts omit "his brother," which makes the statement more general.
abideth--still.
in death--"in the (spiritual) death" (ending in eternal death) which is the state of all by nature. His want of love evidences that no saving change has passed over him.
3:153:15: Ամենայն որ ատեայ զեղբայր իւր՝ մարդասպա՛ն է. եւ գիտէք՝ զի ամենայն մարդասպան ո՛չ ունի զկեանս յաւիտենականս յանձին հաստատեալ[3174]։ [3174] Ոմանք. Որ ատէ զեղբայր... կեանս յաւիտե՛՛։
15 Ամէն ոք, ով ատում է եղբօրը, մարդասպան է. եւ գիտենք, որ ամէն մարդասպան իր մէջ յաւիտենական կեանք չունի:
15 Ամէն ով որ իր եղբայրը կ’ատէ՝ մարդասպան է։ Գիտէք թէ ամէն մարդասպան իր մէջ յաւիտենական կեանք չունի։
Ամենայն որ ատեայ զեղբայր իւր` մարդասպան է, եւ գիտէք, զի ամենայն մարդասպան ոչ ունի զկեանս յաւիտենականս յանձին հաստատեալ:

3:15: Ամենայն որ ատեայ զեղբայր իւր՝ մարդասպա՛ն է. եւ գիտէք՝ զի ամենայն մարդասպան ո՛չ ունի զկեանս յաւիտենականս յանձին հաստատեալ[3174]։
[3174] Ոմանք. Որ ատէ զեղբայր... կեանս յաւիտե՛՛։
15 Ամէն ոք, ով ատում է եղբօրը, մարդասպան է. եւ գիտենք, որ ամէն մարդասպան իր մէջ յաւիտենական կեանք չունի:
15 Ամէն ով որ իր եղբայրը կ’ատէ՝ մարդասպան է։ Գիտէք թէ ամէն մարդասպան իր մէջ յաւիտենական կեանք չունի։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: Всякий, ненавидящий брата своего, есть человекоубийца; а вы знаете, что никакой человекоубийца не имеет жизни вечной, в нем пребывающей.
3:15  πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστίν, καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῶ μένουσαν.
3:15. πᾶς (All) ὁ (the-one) μισῶν (hating-unto) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ (of-it,"ἀνθρωποκτόνος (mankind-killed) ἐστίν, (it-be,"καὶ (and) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) πᾶς (all) ἀνθρωποκτόνος (mankind-killed) οὐκ (not) ἔχει (it-holdeth) ζωὴν (to-a-lifing) αἰώνιον (to-aged-belonged) ἐν (in) αὐτῷ (unto-it) μένουσαν. (to-staying)
3:15. omnis qui odit fratrem suum homicida est et scitis quoniam omnis homicida non habet vitam aeternam in se manentemWhosoever hateth his brother is a murderer. And you know that no murderer hath eternal life abiding in himself.
15. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.
Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him:

15: Всякий, ненавидящий брата своего, есть человекоубийца; а вы знаете, что никакой человекоубийца не имеет жизни вечной, в нем пребывающей.
3:15  πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστίν, καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῶ μένουσαν.
3:15. omnis qui odit fratrem suum homicida est et scitis quoniam omnis homicida non habet vitam aeternam in se manentem
Whosoever hateth his brother is a murderer. And you know that no murderer hath eternal life abiding in himself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:15: Whosoever hateth his brother is a murderer - He has the same principle in him which was in Cain, and it may lead to the same consequences.
No murderer hath eternal life - Eternal life springs from an indwelling God; and God cannot dwell in the heart where hatred and malice dwell. This text has been quoted to prove that no murderer can be saved. This is not said in the text; and there have been many instances of persons who have been guilty of murder having had deep and genuine repentance, and who doubtless found mercy from his hands who prayed for his murderers, Father, forgive them; for they know not what they do! It is, however, an awful text for the consideration of those who shed human blood on frivolous pretences, or in those wars which have their origin in the worst passions of the human heart.
Albert Barnes: Notes on the Bible - 1834
3:15: Whosoever hateth his brother is a murderer ... - That is, he has the spirit of a murderer; he has that which, if it were acted out, would lead him to commit murder, as it did Cain. The private malice, the secret grudge, the envy which is cherished in the heart, is murderous in its tendency, and were it not for the outward restraints of human laws, and the dread of punishment, it would often lead to the act of murder. The apostle does not say that he who hates his brother, though he does not in fact commit murder, is guilty to the same degree as if he had actually done it; but he evidently means to say that the spirit which would lead to murder is there, and that God will hold him responsible for it. Nothing is missing but the removal of outward restraints to lead to the commission of the open deed, and God judges people as he sees them to be "in their hearts." What a fearful declaration, then, is this! How many real murderers there are on the earth besides those who are detected and punished, and besides those open violators of the laws of God and man who go at large! And who is them that should not feel humbled and penitent in view of his own heart, and grateful for that sovereign mercy which has restrained him from open acts of guilt - for who is there who has not at some period of his life, and perhaps often, indulged in feelings of hatred, and envy, and malice toward others, which, if acted out, would have led to the commission of the awful crime of taking human life? Any man may well shudder at the remembrance of the secret sins of his own heart, and at the thought of what he would have been but for the restraining grace of God. And how wonderful is that grace which, in the case of the true Christian, not only restrains and checks, but which effectually subdues all these feelings, and implants in their place the principles of love!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: hateth: Gen 27:41; Lev 19:16-18; Sa2 13:22-28; Pro 26:24-26; Mat 5:21, Mat 5:22, Mat 5:28; Mar 6:19; Act 23:12, Act 23:14; Jam 1:15, Jam 4:1, Jam 4:2
hath: Joh 4:14; Gal 5:21; Pe1 1:23; Rev 21:8
Geneva 1599
(15) Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.
(15) A confirmation: Whoever is a murderer, is in eternal death: he who hates his brother is a murderer, therefore he is in death. Thereupon follows the other side: He that loves his brother has passed to life, for indeed we are born dead.
John Gill
Whosoever hateth his brother is a murderer,.... A soul murderer, as the Ethiopic version renders it; not only of himself, for every sinner, by sinning, wrongs and destroys his own soul; but of his brother whom he hates: he is a murderer of him in his heart, even as he that lusts after a woman hath committed adultery with her in his heart, out of which arise murders, as well as adulteries; it is not only taking away life, but also causeless anger, malice, and hatred, that is a breach of the sixth command; see Mt 5:21;
and ye know that no murderer hath eternal life abiding in him; he has not the grace of life, or the beginning of eternal life in him; he has no meetness for it, being unregenerate; and no right unto it, being unrighteous; nor has he the earnest and pledge of it, being destitute of the Spirit of God; all which a regenerate man has, and has them abiding in him: not but that the sin of murder may be forgiven; a man guilty of it may truly repent, and have pardoning grace applied unto him, and enjoy eternal life, through the grace of the Spirit, and the blood and righteousness of Christ; but without these he is so far from having eternal life, that he is not only punishable with a corporeal death, according to the laws of God and man; but he is exposed unto, and will die the second, or an eternal death.
John Wesley
He, I say, abideth in spiritual death, is void of the life of God. For whosoever hateth his brother, and there is no medium between loving and hating him, is, in God's account, a murderer: every degree of hatred being a degree of the same temper which moved Cain to murder his brother. And no murderer hath eternal life abiding in him - But every loving believer hath. For love is the beginning of eternal life. It is the same, in substance, with glory.
Robert Jamieson, A. R. Fausset and David Brown
hateth--equivalent to "loveth not" (1Jn 3:14); there is no medium between the two. "Love and hatred, like light and darkness, life and death, necessarily replace, as well as necessarily exclude, one another" [ALFORD].
is a murderer--because indulging in that passion, which, if followed out to its natural consequences, would make him one. "Whereas, 1Jn 3:16 desires us to lay down our lives for the brethren; duels require one (awful to say!) to risk his own life, rather than not deprive another of life" [BENGEL]. God regards the inward disposition as tantamount to the outward act which would flow from it. Whomsoever one hates, one wishes to be dead.
hath--Such a one still "abideth in death." It is not his future state, but his present, which is referred to. He who hates (that is, loveth not) his brother (1Jn 3:14), cannot in this his present state have eternal life abiding in him.
3:163:16: Այսուիկ գիտացաք զսէրն. զի նա՝ զա՛նձն իւր եդ ՚ի վասն մեր. եւ մեք վասն եղբա՛րց մերոց պարտիմք դնել զանձինս[3175]։ [3175] Ոմանք յաւելուն. Զսէրն Աստուծոյ. զի նա... ետ վասն։ Այլք. Զանձն իւր եդ վասն մեր։
16 Սէրը նրանո՛վ ճանաչեցինք, որ Յիսուս իր կեա՛նքը տուեց մեզ համար. մենք էլ պարտաւոր ենք մեր եղբայրների համար տալ մեր կեանքը:
16 Ասով գիտցանք Քրիստոսին սէրը, որ անիկա իր կեանքը մեզի համար տուաւ. մենք ալ պարտաւոր ենք մեր եղբայրներուն համար տալ մեր կեանքը։
Այսուիկ գիտացաք զսէրն, զի նա զանձն իւր եդ վասն մեր, եւ մեք վասն եղբարց [19]մերոց պարտիմք դնել զանձինս:

3:16: Այսուիկ գիտացաք զսէրն. զի նա՝ զա՛նձն իւր եդ ՚ի վասն մեր. եւ մեք վասն եղբա՛րց մերոց պարտիմք դնել զանձինս[3175]։
[3175] Ոմանք յաւելուն. Զսէրն Աստուծոյ. զի նա... ետ վասն։ Այլք. Զանձն իւր եդ վասն մեր։
16 Սէրը նրանո՛վ ճանաչեցինք, որ Յիսուս իր կեա՛նքը տուեց մեզ համար. մենք էլ պարտաւոր ենք մեր եղբայրների համար տալ մեր կեանքը:
16 Ասով գիտցանք Քրիստոսին սէրը, որ անիկա իր կեանքը մեզի համար տուաւ. մենք ալ պարտաւոր ենք մեր եղբայրներուն համար տալ մեր կեանքը։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: Любовь познали мы в том, что Он положил за нас душу Свою: и мы должны полагать души свои за братьев.
3:16  ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην, ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν· καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς ψυχὰς θεῖναι.
3:16. Ἐν (In) τούτῳ (unto-the-one-this) ἐγνώκαμεν (we-had-come-to-acquaint) τὴν (to-the-one) ἀγάπην, (to-an-excessing-off,"ὅτι (to-which-a-one) ἐκεῖνος (the-one-thither) ὑπὲρ (over) ἡμῶν (of-us) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) ἔθηκεν: (it-placed) καὶ (and) ἡμεῖς (we) ὀφείλομεν (we-debt) ὑπὲρ (over) τῶν (of-the-ones) ἀδελφῶν ( of-brethrened ) τὰς (to-the-ones) ψυχὰς (to-breathings) θεῖναι. (to-have-had-placed)
3:16. in hoc cognovimus caritatem quoniam ille pro nobis animam suam posuit et nos debemus pro fratribus animas ponereIn this we have known the charity of God, because he hath laid down his life for us: and we ought to lay down our lives for the brethren.
16. Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren.
Hereby perceive we the love [of God], because he laid down his life for us: and we ought to lay down [our] lives for the brethren:

16: Любовь познали мы в том, что Он положил за нас душу Свою: и мы должны полагать души свои за братьев.
3:16  ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην, ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν· καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς ψυχὰς θεῖναι.
3:16. in hoc cognovimus caritatem quoniam ille pro nobis animam suam posuit et nos debemus pro fratribus animas ponere
In this we have known the charity of God, because he hath laid down his life for us: and we ought to lay down our lives for the brethren.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: Как ненависть к ближнему наиболее отдаляет человека от Бога и сильнее всего делает его общником и сыном диавола, так именно через любовь к ближним христианин наиболее сближается с Христом Богом, усвояя себе богоугодное настроение. Именно Христос Спаситель в Своем Богочеловеческом подвиге явил высочайшую любовь, положив за нас душу или жизнь Свою (ср. Ин 10:11, 15, 18; 13:37, 38; 15:13: и др.); в силу нравственной солидарности со Христом, обязательной для всех христиан (ср. Флп 2:5), в силу того, что христиане обрели истинную жизнь только через Христа (выше, ст. 14), для всех христиан обязательна самоотверженная, по примеру Господа, любовь к ближним, готовая положить душу за братьев (ст. 16, см. Ин 15:13). Но этому принципиальному величию подвига самоотверженной христианской любви Апостол сейчас (ст. 17) противополагает совершенно иное отношение к ближнему, взятое из отношений житейских, каковы: а) черствая нечувствительность к самым обыденным насущным потребностям ближних, когда человек как бы искусственно притупляет чувствительность своего сердца, делая его не восприимчивым к жалости и состраданию (ст. 17), и б) любовь лицемерная, не идущая далее бессодержательных слов мнимого участия (ст. 18). Желая показать всю несовместимость такой ложной любви, такого отношения к ближнему с идеалом истинной самоотверженной любви, Апостол спрашивает: "как пребывает в том (человеке такого настроения) любовь Божия?" (ст. 17). "Любовь преклонила Господа положить душу Свою за нас; по Его примеру и мы должны полагать душу за братьев. Но как это делается редко, то Апостол, как бы пристыжая верных, начинает с небольшого, убеждает к братолюбию. Он как бы так говорит: что говорить о полагании души за брата, когда мы видим, что не удовлетворяют братьев своих в необходимом для жизни не бедные в средствах - об этих я не говорю, - но владение богатством целого мира? Посему, да постыдятся! Ибо, если затворили сердце в этом малом, и явились недостойными любви Божией: что показали бы, когда бы потребовалось большее - умереть за брата? Потом и еще продолжает обличать тех, которые ограничивают любовь словом и обнаруживают ее только на языке. Станем, говорит, любить не словом или языком, но делом и истиною" (блаж. Феофил.). Только искренняя деятельная любовь носит благословение в самой себе, о чем далее и говорит Апостол.
Adam Clarke: Commentary on the Bible - 1831
3:16: Hereby perceive we the love of God - This sixteenth verse of this third chapter of John's first epistle is, in the main, an exact counterpart of the sixteenth verse of the third chapter of St. John's gospel: God so loved the world, that he gave his only-begotten Son, etc. Here the apostle says, We perceive, εγνωκαμεν, we have known, the love of God, because he laid down his life for us. Of God is not in the text, but it is preserved in one MS., and in two or three of the versions; but though this does not establish its authenticity, yet του Θεου, of God, is necessarily understood, or του Χριστου, of Christ, as Erpen's Arabic has it; or αυτου εις ἡμας, his love to us, as is found in the Syriac. A higher proof than this of his love Christ could not have possibly given to the children of men.
We ought to lay down our lives for the brethren - We should risk our life to save the lives of others; and we should be ready to lay down our lives to redeem their souls when this may appear to be a means of leading them to God.
Albert Barnes: Notes on the Bible - 1834
3:16: Hereby perceive we the love of God - The words "of God" are not in the original, and should not have been introduced into the translation, though they are found in the Latin Vulgate, and in the Genevan versions, and in one manuscript. They would naturally convey the idea that "God" laid down his life for us; or that God himself, in his divine nature, suffered. But this idea is not expressed in this passage as it is in the original, and of course no argument can be derived from it either to prove that Christ is God, or that the divine nature is capable of suffering. The original is much more expressive and emphatic than it is with this addition: "By this we know love;" that is, we know what true love is; we see a most affecting and striking illustration of its nature. "Love itself" - its real nature, its power, its sacrifices, its influences - was seen in its highest form, when the Son of God gave himself to die on a cross. For an illustration of the sentiment, see the notes at Joh 3:16; Joh 15:13.
Because he laid down his life for us - There can be no doubt that the Saviour is here referred to, though his name is not mentioned particularly. There are several instances in the New Testament where he is mentioned under the general appellation "he," as one who was well known, and about whom the writers were accustomed to speak.
And we ought to lay down our lives for the brethren - For the good of our fellow Christians, if it be necessary. That is, circumstances may occur where it would be proper to do it, and we ought always to be ready to do it. The spirit which led the Saviour to sacrifice his life for the good of the church, should lead us to do the same thing for our brethren if circumstances should require it. That this is a correct principle no one can doubt; for:
(1) the Saviour did it, and we are bound to imitate his example, and to possess his spirit;
(2) the prophets, apostles, and martyrs did it, laying down their lives in the cause of truth, and for the good of the church and the world; and,
(3) it has always been held that it is right and proper, in certain circumstances, for a man to lay down his life for the good of others.
So we speak of the patriot who sacrifices his life for the good of his country; so we feel in the case of a shipwreck, that it may be the duty of a captain to sacrifice his life for the good of his passengers and crew; so in case of a pestilential disease, a physician should not regard his own life, if he may save others; and so we always hold the man up to honor who is willing to jeopard his own life on noble principles of self-denial for the good of his fellow-men. In what cases this should occur the apostle does not state; but the general principle would seem to be, that it is to be done when a greater good would result from our self-sacrifice than from carefully guarding our own lives. Thus, in the case of a patriot, his death, in the circumstances, might be of greater value to his country than his life would be; or, his exposing himself to death would be a greater service to his country, than if that should not be done.
Thus, the Saviour laid down his life for the good of mankind; thus the apostles exposed their lives to constant peril in extending the principles of religion; and thus the martyrs surrendered their lives in the cause of the church and of truth. In like manner, we ought to be ready to hazard our lives, and even to lay them down, if in that way we may promote the cause of truth, and the salvation of sinners, or serve our Christian brethren. In what way this injunction was understood by the primitive Christians, may be perceived from what the world is reported to have said of them, "Behold, how they love one another; they are ready to die for one another." - Tertullian, Apol. c. 39. So Eusebius (Eccl. His. vii. 22) says of Christians, that "in a time of plague they visited one another, and not only hazarded their lives, but actually lost them in their zeal to preserve the lives of others." We are not indeed to throw away our lives; we are not to expose them in a rash, reckless, imprudent manner; but when, in the discharge of duty, we are placed in a situation where life is exposed to danger, we are not to shrink from the duty, or to run away from it. Perhaps the following would embrace the principal instances of the duty here enjoined by the apostle:
(1) We ought to have such love for the church that we should be willing to die for it, as patriot is willing to die for his country.
(2) we ought to have such love for Christians as to be willing to jeopard our lives to aid them - as in case of a pestilence or plague, or when they are in danger by fire, or flood, or foes.
(3) we ought to have such love for the truth as to be willing to sacrifice our lives rather than deny it.
(4) we ought to have such love for the cause of our Master as to be willing to cross oceans, and snows, and sands; to visit distant and barbarous regions, though at imminent risk of our lives, and though with the prospect that we shall never see our country again.
(5) we ought to have such love for the church that we shall engage heartily and constantly in services of labor and self-sacrifice on its account, until, our work being done, exhausted nature shall sink to rest in the grave. In one word, we should regard ourselves as devoted to the service of the Redeemer, living or dying to be found engaged in his cause. If a case should actually occur where the question would arise whether a man would abandon his Christian brother or die, he ought not to hesitate; in all cases he should regard his life as consecrated to the cause of Sion and its friends. Once, in the times of primitive piety, there was much of this spirit in the world; how little, it is to be feared, does it pRev_ail now!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: perceive: Jo1 4:9, Jo1 4:10; Mat 20:28; Joh 3:16, Joh 10:15, Joh 15:13; Act 20:28; Rom 5:8; Eph 5:2, Eph 5:25; Tit 2:13; Pe1 1:18, Pe1 2:24, Pe1 3:18; Rev 1:5, Rev 5:9
and we: Jo1 2:6, Jo1 4:11; Joh 13:34, Joh 15:12, Joh 15:13; Rom 16:4; Phi 2:17, Phi 2:30
Geneva 1599
(16) Hereby perceive we the love [of God], because he laid down his life for us: and we ought to lay down [our] lives for the brethren.
(16) Now he shows how far Christian charity extends, even so far, that according to the example of Christ every man forgets himself, to provide for and help his brethren.
John Gill
Hereby perceive we the love of God,.... The phrase "of God" is not in the Oriental versions, nor in the Greek copies, but is in the Complutensian edition, and in the Vulgate Latin version, and is favoured by the Syriac version, which reads, "by this we know his love to us"; and so the Ethiopic version, "by this we know his love". That is, the love of the Lord Jesus Christ, who is truly and properly God, the great God, the mighty God, the true God, and God over all, blessed for ever. His love is manifested to his people, and perceived by them in various instances; but in nothing is it more clearly seen than in the following one:
because he laid down his life for us: of the life of Christ, and his laying it down in the room of his people; see Gill on , which shows his love, his free grace and favour; for this arose not from any merit or worth in the persons he died for; not from their love, loveliness, or duty, but from his rich mercy, and the great love wherewith he loved them; and which, though it cannot be equalled, should be imitated:
and we ought to lay down our lives for the brethren: not in such sense, or for such ends and purposes, as Christ laid down his life for us; for no man, as by giving his money, so by laying down his life, can redeem his brother, or give to God a ransom for him: but the meaning is, that saints ought to risk their lives, and expose themselves to dangers, for the sake of their brethren, when they are called to it, and the case requires it: as Priscilla and Aquila laid down their necks, or ventured their lives for the Apostle Paul, Rom 16:3; and they should also, when called unto it, freely lay down their lives in the cause of Christ, and for the sake of his Gospel, for the gaining of souls to Christ, and for the confirming of the faith of the brethren in him, as the apostles of Christ, and the martyrs of Jesus, have done; this is an argument for brotherly love, in the highest instance of it, taken from the example of our Lord Jesus Christ, than which nothing is more forcible, or can lay a greater obligation on the saints.
John Wesley
The word God is not in the original. It was omitted by the apostle just as the particular name is omitted by Mary, when she says to the gardener, "Sir, if thou hast borne him hence;" and by the church, when she says, "Let him kiss me with the kisses of his mouth," Song 1:2; in both which places there is a language, a very emphatical language, even in silence. It declares how totally the thoughts were possessed by the blessed and glorious subject. It expresses also the superlative dignity and amiableness of the person meant, as though He, and He alone, was, or deserved to be, both known and admired by all. Because he laid down his life - Not merely for sinners, but for us in particular. From this truth believed, from this blessing enjoyed, the love of our brethren takes its rise, which may very justly be admitted as an evidence that our faith is no delusion.
Robert Jamieson, A. R. Fausset and David Brown
What true love to the brethren is, illustrated by the love of Christ to us.
Hereby--Greek, "Herein."
the love of God--The words "of God" are not in the original. Translate, "We arrive at the knowledge of love"; we apprehend what true love is.
he--Christ.
and we--on our part, if absolutely needed for the glory of God, the good of the Church, or the salvation of a brother.
lives--Christ alone laid down His one life for us all; we ought to lay down our lives severally for the lives of the brethren; if not actually, at least virtually, by giving our time, care, labors, prayers, substance: Non nobis, sed omnibus. Our life ought not to be dearer to us than God's own Son was to Him. The apostles and martyrs acted on this principle.
3:173:17: Որ ունիցի՛ զկեանս ինչ զաշխարհիս, եւ տեսանիցէ՛ զեղբայր իւր կարօտեալ իւիք, եւ փակիցէ զգութս իւր առ ՚ի նմանէ, զիա՞րդ սէրն Աստուծոյ ՚ի նմա իցէ բնակեալ[3176]։ զա [3176] Ոմանք. Որ ունի կեանս ինչ յաշխարհիս, եւ արգելուցու զգութս իւր ՚ի նմանէ... ՚ի նմա է բնա՛՛։
17 Ով այս աշխարհի բարիքներից ունենայ եւ տեսնի իր եղբօրը մի բանի կարօտ ու փակի իր սիրտը նրա առաջ, Աստծու սէրը ինչպէ՞ս կարող է բնակուել նրա մէջ:
17 Բայց ան որ աշխարհին բարիքը ունի եւ իր եղբայրը բանի մը կարօտ կը տեսնէ ու իր գութը անկէ կը գոցէ, ի՞նչպէս Աստուծոյ սէրը անոր մէջ բնակած կ’ըլլայ։
Որ ունիցի զկեանս ինչ զաշխարհիս, եւ տեսանիցէ զեղբայր իւր կարօտեալ իւիք, եւ փակիցէ զգութս իւր առ ի նմանէ, զիա՞րդ սէրն Աստուծոյ ի նմա իցէ բնակեալ:

3:17: Որ ունիցի՛ զկեանս ինչ զաշխարհիս, եւ տեսանիցէ՛ զեղբայր իւր կարօտեալ իւիք, եւ փակիցէ զգութս իւր առ ՚ի նմանէ, զիա՞րդ սէրն Աստուծոյ ՚ի նմա իցէ բնակեալ[3176]։ զա
[3176] Ոմանք. Որ ունի կեանս ինչ յաշխարհիս, եւ արգելուցու զգութս իւր ՚ի նմանէ... ՚ի նմա է բնա՛՛։
17 Ով այս աշխարհի բարիքներից ունենայ եւ տեսնի իր եղբօրը մի բանի կարօտ ու փակի իր սիրտը նրա առաջ, Աստծու սէրը ինչպէ՞ս կարող է բնակուել նրա մէջ:
17 Բայց ան որ աշխարհին բարիքը ունի եւ իր եղբայրը բանի մը կարօտ կը տեսնէ ու իր գութը անկէ կը գոցէ, ի՞նչպէս Աստուծոյ սէրը անոր մէջ բնակած կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: А кто имеет достаток в мире, но, видя брата своего в нужде, затворяет от него сердце свое, --как пребывает в том любовь Божия?
3:17  ὃς δ᾽ ἂν ἔχῃ τὸν βίον τοῦ κόσμου καὶ θεωρῇ τὸν ἀδελφὸν αὐτοῦ χρείαν ἔχοντα καὶ κλείσῃ τὰ σπλάγχνα αὐτοῦ ἀπ᾽ αὐτοῦ, πῶς ἡ ἀγάπη τοῦ θεοῦ μένει ἐν αὐτῶ;
3:17. ὃς (Which) δ' (moreover) ἂν (ever) ἔχῃ (it-might-hold) τὸν (to-the-one) βίον (to-substained) τοῦ (of-the-one) κόσμου (of-a-configuration) καὶ (and) θεωρῇ (it-might-surveil-unto) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ (of-it) χρείαν (to-an-affording-of) ἔχοντα (to-holding) καὶ (and) κλείσῃ (it-might-have-latched) τὰ (to-the-ones) σπλάγχνα (to-bowels) αὐτοῦ (of-it) ἀπ' (off) αὐτοῦ, (of-it,"πῶς (unto-whither) ἡ (the-one) ἀγάπη (an-excessing-off) τοῦ (of-the-one) θεοῦ (of-a-Deity) μένει (it-stayeth) ἐν (in) αὐτῷ; (unto-it?"
3:17. qui habuerit substantiam mundi et viderit fratrem suum necesse habere et clauserit viscera sua ab eo quomodo caritas Dei manet in eoHe that hath the substance of this world and shall see his brother in need and shall shut up his bowels from him: how doth the charity of God abide in him?
17. But whoso hath the world’s goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him?
But whoso hath this world' s good, and seeth his brother have need, and shutteth up his bowels [of compassion] from him, how dwelleth the love of God in him:

17: А кто имеет достаток в мире, но, видя брата своего в нужде, затворяет от него сердце свое, --как пребывает в том любовь Божия?
3:17  ὃς δ᾽ ἂν ἔχῃ τὸν βίον τοῦ κόσμου καὶ θεωρῇ τὸν ἀδελφὸν αὐτοῦ χρείαν ἔχοντα καὶ κλείσῃ τὰ σπλάγχνα αὐτοῦ ἀπ᾽ αὐτοῦ, πῶς ἡ ἀγάπη τοῦ θεοῦ μένει ἐν αὐτῶ;
3:17. qui habuerit substantiam mundi et viderit fratrem suum necesse habere et clauserit viscera sua ab eo quomodo caritas Dei manet in eo
He that hath the substance of this world and shall see his brother in need and shall shut up his bowels from him: how doth the charity of God abide in him?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:17: 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.
Albert Barnes: Notes on the Bible - 1834
3:17: But whoso hath this world's good - Has property - called "this world's good," or a good pertaining to this world, because it is of value to us only as it meets our wants this side of the grave; and perhaps also because it is sought supremely by the people of the world. The general meaning of this verse, in connection with the pRev_ious verse, is, that if we ought to be willing to lay down our lives for others, we ought to be willing to make those comparatively smaller sacrifices which are necessary to relieve them in their distresses; and that if we are unwilling to do this, we can have no evidence that the love of God dwells in us.
And seeth his brother have need - Need of food, of raiment, of shelter; or sick, and poor, and unable to provide for his own wants and those of his family.
And shutteth up his bowels of compassion from him - The bowels, or "upper viscera," embracing the heart, and the region of the chest generally, are in the Scriptures represented as the seat of mercy, piety, and compassion, because when the mind feels compassion it is that part which is affected. Compare the notes at Isa 16:11.
How dwelleth the love of God in him? - How can a man love God who does not love those who bear his image? See the notes at Jo1 4:20. On the general sentiment here, see the notes at Jam 2:14-16. The meaning is plain, that we cannot have evidence of piety unless we are ready to do good to others, especially to our Christian brethren. See the Mat 25:45 note; Gal 6:10 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: whoso: Deu 15:7-11; Pro 19:17; Isa 58:7-10; Luk 3:11; Co2 8:9, Co2 8:14, Co2 8:15, Co2 9:5-9; Ti1 6:17, Ti1 6:18; Heb 13:16
shutteth: Pro 12:10 *marg. Pro 28:9
how: Jo1 4:20, Jo1 5:1
Geneva 1599
(17) But whoso hath this (p) world's good, and seeth his brother have need, and (q) shutteth up his bowels [of compassion] from him, how dwelleth the love of God in him?
(17) He reasons by comparisons: for if we are bound even to give our life for our neighbours, how much more are we bound to help our brothers' needs with our goods and substance?
(p) Wherewith this life is sustained.
(q) Opens not his heart to him, nor helps him willingly and cheerfully.
John Gill
But whoso hath this world's good,.... The possessions of this world, worldly substance, the temporal good things of it; for there are some things in it, which are honestly, pleasantly, and profitably good, when used lawfully, and not abused, otherwise they are to the owner's hurt: or "the living of this world"; that which the men of the world give up themselves to, are bent upon, and pursue after; or on which men live, and by which life is maintained, and preserved, and made comfortable in the present state of things; such as meat, drink, apparel, money, houses, lands, &c. The Ethiopic version renders it, "he that hath the government of this world"; as if it pointed at a person that is in some high office of worldly honour and profit, and is both great and rich; but the words are not to be restrained to such an one only, but refer to any man that has any share of the outward enjoyments of life; that has not only a competency for himself and family, but something to spare, and especially that has an affluence of worldly substance; but of him that has not, it is not required; for what a man distributes ought to be his own, and not another's, and in proportion to what he has, or according to his ability:
and seeth his brother have need; meaning, not merely a brother in that strict and natural relation, or bond of consanguinity; though such an one in distress ought to be, in the first place, regarded, for no man should hide himself from, overlook and neglect his own flesh and blood; but any, and every man, "his neighbour", as the Ethiopic version reads, whom he ought to love as himself; and especially a brother in a spiritual relation, or one that is of the household of faith: if he has need; that is, is naked and destitute of daily food, has not the common supplies of life, and what nature requires; and also, whose circumstances are low and mean, though not reduced to the utmost extremity; and if he sees him in this distress with his own eyes, or if he knows it, hears of it, and is made acquainted with it, otherwise he cannot be blameworthy for not relieving him.
And shutteth up his bowels of compassion from him; hardens his heart, turns away his eyes, and shuts his hand; has no tenderness in him for, nor sympathy with his distressed brother, nor gives him any succour: and this shows, that when relief is given, it should be not in a morose and churlish manner, with reflection and reproach, but with affection and pity; and where there is neither one nor the other,
how dwelleth the love of God in him? neither the love with which God loves men; for if this was shed abroad in him, and had a place, and dwelt in him, and he was properly affected with it, it would warm his heart, and loosen his affections, and cause his bowels to move to his poor brother: nor the love with which God is loved; for if he does not love his brother whom he sees in distress, how should he love the invisible God? 1Jn 4:20; nor that love which God requires of him, which is to love his neighbour as himself.
John Wesley
But whoso hath this world's good - Worldly substance, far less valuable than life. And seeth his brother have need - The very sight of want knocks at the door of the spectator's heart. And shutteth up - Whether asked or not. His bowels of compassion from him, how dwelleth the love of God in him - Certainly not at all, however he may talk, 1Jn 3:18, of loving God.
Robert Jamieson, A. R. Fausset and David Brown
this world's good--literally, "livelihood" or substance. If we ought to lay down our lives for the brethren (1Jn 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."
3:183:18: Ո՛րդեակք՝ մի՛ բանիւք եւ լեզուօք սիրեսցուք, այլ արդեամբք եւ ճշմարտութեամբ[3177]։ [3177] Ոմանք. Մի՛ բանիւ եւ լեզուաւ միայն սիրես՛՛։
18 Որդեակնե՛ր, խօսքերով եւ լեզուո՛վ չսիրենք, այլ՝ գործով եւ ճշմարտութեամբ:
18 Ո՛րդեակներս, ո՛չ թէ խօսքով ու լեզուով սիրենք, հապա գործով ու ճշմարտութիւնով։
Որդեակք, մի՛ բանիւք եւ լեզուօք սիրեսցուք, այլ արդեամբ եւ ճշմարտութեամբ:

3:18: Ո՛րդեակք՝ մի՛ բանիւք եւ լեզուօք սիրեսցուք, այլ արդեամբք եւ ճշմարտութեամբ[3177]։
[3177] Ոմանք. Մի՛ բանիւ եւ լեզուաւ միայն սիրես՛՛։
18 Որդեակնե՛ր, խօսքերով եւ լեզուո՛վ չսիրենք, այլ՝ գործով եւ ճշմարտութեամբ:
18 Ո՛րդեակներս, ո՛չ թէ խօսքով ու լեզուով սիրենք, հապա գործով ու ճշմարտութիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: Дети мои! станем любить не словом или языком, но делом и истиною.
3:18  τεκνία, μὴ ἀγαπῶμεν λόγῳ μηδὲ τῇ γλώσσῃ ἀλλὰ ἐν ἔργῳ καὶ ἀληθείᾳ.
3:18. Τεκνία, (Produceelets,"μὴ (lest) ἀγαπῶμεν (we-might-excess-off-unto) λόγῳ (unto-a-forthee) μηδὲ (lest-moreover) τῇ (unto-the-one) γλώσσῃ (unto-a-tongue,"ἀλλὰ (other) ἐν (in) ἔργῳ (unto-a-work) καὶ (and) ἀληθείᾳ. (unto-un-secluding-of)
3:18. filioli non diligamus verbo nec lingua sed opere et veritateMy little children, let us not love in word nor in tongue, but in deed and in truth
18. little children, let us not love in word, neither with the tongue; but in deed and truth.
My little children, let us not love in word, neither in tongue; but in deed and in truth:

18: Дети мои! станем любить не словом или языком, но делом и истиною.
3:18  τεκνία, μὴ ἀγαπῶμεν λόγῳ μηδὲ τῇ γλώσσῃ ἀλλὰ ἐν ἔργῳ καὶ ἀληθείᾳ.
3:18. filioli non diligamus verbo nec lingua sed opere et veritate
My little children, let us not love in word nor in tongue, but in deed and in truth
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:18: My little children - Τεκνια μου, My beloved children, let us not love in word - in merely allowing the general doctrine of love to God and man to be just and right;
Neither in tongue - In making professions of love, and of a charitable and humane disposition, and resting there; but in deed - by humane and merciful acts;
And in truth - Feeling the disposition of which we speak. There is a good saying in Yalcut Rubeni, fol. 145, 4, on this point: "If love consisted in word only, then love ceaseth as soon as the word is pronounced. Such was the love between Balak and Balaam. But if love consisteth not in word, it cannot be dissolved; such was the love of Abraham, Isaac, Jacob, and the rest of the patriarchs which were before them."
Albert Barnes: Notes on the Bible - 1834
3:18: My little children, let us not love in word, neither in tongue - By mere profession; by merely sayinG that we love each other. See Pe1 1:22.
But in deed and in truth - In such acts as shall show that our professed love is sincere and real. Let us do the deed of love, whether anything is said about it or not. See the notes at Mat 6:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: My: Jo1 2:1
let: Exo 33:21; Mat 25:41-45; Rom 12:9; Co1 13:4-7; Gal 5:13, Gal 6:1, Gal 6:2; Eph 4:1-3, Eph 4:15; Th1 1:3; Jam 2:15, Jam 2:16; Pe1 1:22
Geneva 1599
(18) My little children, let us not love in word, neither in tongue; but in deed and in truth.
(18) Christian charity stands not in word but in deed, and proceeds from a sincere affection.
John Gill
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 Jas 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.
John Wesley
Not in word - Only. But in deed - In action: not in tongue by empty professions, but in truth.
Robert Jamieson, A. R. Fausset and David Brown
When the venerable John could no longer walk to the meetings of the Church but was borne thither by his disciples, he always uttered the same address to the Church; he reminded them of that one commandment which he had received from Christ Himself, as comprising all the rest, and forming the distinction of the new covenant, "My little children, love one another." When the brethren present, wearied of hearing the same thing so often, asked why he always repeated the same thing, he replied, "Because it is the commandment of the Lord, and if this one thing be attained, it is enough" [JEROME].
in word--Greek, "with word . . . with tongue, but in deed and truth."
3:193:19: Եւ ա՛յսուիկ լիցուք ծանուցեալք՝ եթէ ՚ի ճշմարտութենէ՛ անտի իցեմք. եւ առաջի նորա արասցուք հանդէ՛ս սրտից մերոց[3178]։ [3178] Ոմանք. Զհանդէս սրտից։
19 Եւ հէնց դրանո՛վ ճանաչած կը լինենք, որ ճշմարտութիւնից ենք, եւ Նրա առաջ կանգնելու վստահութիւն կ’ունենան մեր սրտերը:
19 Ասով կը ճանչնանք թէ ճշմարտութենէն ենք։ Մեր սրտերուն համարձակութիւնովը անոր առջեւ պիտի երեւնանք։
Եւ այսուիկ լիցուք ծանուցեալք եթէ ի ճշմարտութենէ անտի իցեմք, եւ առաջի նորա արասցուք հանդէս սրտից մերոց:

3:19: Եւ ա՛յսուիկ լիցուք ծանուցեալք՝ եթէ ՚ի ճշմարտութենէ՛ անտի իցեմք. եւ առաջի նորա արասցուք հանդէ՛ս սրտից մերոց[3178]։
[3178] Ոմանք. Զհանդէս սրտից։
19 Եւ հէնց դրանո՛վ ճանաչած կը լինենք, որ ճշմարտութիւնից ենք, եւ Նրա առաջ կանգնելու վստահութիւն կ’ունենան մեր սրտերը:
19 Ասով կը ճանչնանք թէ ճշմարտութենէն ենք։ Մեր սրտերուն համարձակութիւնովը անոր առջեւ պիտի երեւնանք։
zohrab-1805▾ eastern-1994▾ western am▾
3:1919: И вот по чему узнаём, что мы от истины, и успокаиваем пред Ним сердца наши;
3:19  [καὶ] ἐν τούτῳ γνωσόμεθα ὅτι ἐκ τῆς ἀληθείας ἐσμέν, καὶ ἔμπροσθεν αὐτοῦ πείσομεν τὴν καρδίαν ἡμῶν
3:19. Ἐν (In) τούτῳ (unto-the-one-this) γνωσόμεθα ( we-shall-acquaint ) ὅτι (to-which-a-one) ἐκ (out) τῆς (of-the-one) ἀληθείας (of-an-un-secluding-of) ἐσμέν, (we-be,"καὶ (and) ἔμπροσθεν (in-toward-from) αὐτοῦ (of-it) πείσομεν (we-shall-conduce) τὴν (to-the-one) καρδίαν (to-a-heart) ἡμῶν (of-us,"
3:19. in hoc cognoscimus quoniam ex veritate sumus et in conspectu eius suadeamus corda nostraIn this we know that we are of the truth and in his sight shall persuade our hearts.
19. Hereby shall we know that we are of the truth, and shall assure our heart before him,
And hereby we know that we are of the truth, and shall assure our hearts before him:

19: И вот по чему узнаём, что мы от истины, и успокаиваем пред Ним сердца наши;
3:19  [καὶ] ἐν τούτῳ γνωσόμεθα ὅτι ἐκ τῆς ἀληθείας ἐσμέν, καὶ ἔμπροσθεν αὐτοῦ πείσομεν τὴν καρδίαν ἡμῶν
3:19. in hoc cognoscimus quoniam ex veritate sumus et in conspectu eius suadeamus corda nostra
In this we know that we are of the truth and in his sight shall persuade our hearts.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Заключая свою речь о необходимости для христиан деятельной любви к ближним (ст. 17-18), Апостол в этой любви указывает верный признак того, что христиане стоят на пути истины (как и Христос Спаситель в любви указал отличительный признак истинных учеников Его, Ин XIII. 35). "О сем", т. е. по чему узнаем? По тому, что любим брата не словом, но делом и истиною. Что узнаем? То, что мы от истины. Как узнаем? Так, что говорящий одно, а делающий другое, не соглашающий дела со словом, есть лжец, а не истинен" (блаж. Феофил.). Но, кроме очевидного соответствия слова о любви с делом любви, Апостол указывает еще и внутреннее свидетельство нравственного сознания или собственной совести христиан: "успокаиваем пред Ним сердца наши" (ст. 19б). "Это значит: чрез истинность (а истинствовать мы будем тогда, когда словам нашим будут соответствовать дела) мы успокоим совесть свою. Ибо словом "сердце" он называет совесть. Как же успокоим? Поставив себя в такое положение, чтобы произносить нам слова пред свидетелем Богом; ибо это значат слова: "пред Ним" (блаж. Феофил.). Но если нравственное поведение наше небезупречно, на наш взгляд, по суду нашей совести, то тем большие недостатки будут найдены в нас всеправедным судом Божиим: "если сердце наше осуждает нас, то кольми паче Бог; потому что Бог больше сердца нашего, и знает все" (ст. 20). Блаж. Феофилакт так передает смысл этого трудного для понимания стиха: "и если мы во время греха не можем укрываться от совести своей, которая ограниченна, как и человек - существо ограниченное, то тем более не можем укрыться от Бога, беспредельного и вездесущего".
Adam Clarke: Commentary on the Bible - 1831
3:19: Hereby we know that we are of the truth - That we have the true religion of the Lord Jesus, and shall assure our hearts - be persuaded in our consciences, that we have the truth as it is in Jesus; as no man can impose upon himself by imagining he loves when he does not: he may make empty professions to others, but if he loves either God or man, he knows it because he feels it; and love unfelt is not love, it is word or tongue. This the apostle lays down as a test of a man's Christianity, and it is the strongest and most infallible test that can be given. He that loves feels that he does love; and he who feels that he loves God and man has true religion; and he who is careful to show the fruits of this love, in obedience to God and humane acts to man, gives others the fullest proof that he has the loving mind that was in Jesus.
Albert Barnes: Notes on the Bible - 1834
3:19: And hereby - Greek, "by this;" that is, by the fact that we have true love to others, and that we manifest it by a readiness to make sacrifices to do them good.
We know that we are of the truth - That we are not deceived in what we profess to be; that is, that we are true Christians. To be of the truth stands opposed to cherishing false and delusive hopes.
And shall assure our hearts before him - Before God, or before the Saviour. In the margin, as in the Greek, the word rendered "shall assure," is "persuade." The Greek word is used as meaning to "persuade," e. g., to the reception and belief of truth; then to persuade anyone who has unkind or prejudiced feelings toward us, or to bring over to kind feelings, "to conciliate," and thus to pacify or quiet. The meaning here seems to be, that we shall in this way allay the doubts and trouble of our minds, and produce a state of quiet and peace, to wit, by the evidence that we are of the truth. Our consciences are often restless and troubled in view of past guilt; but, in thus furnishing the evidence of true piety by love to others, we shall pacify an accusing mind, and conciliate our own hearts, and persuade or convince ourselves that we are truly the children of God. See Robinson, Lexicon, sub voce πείθω peithō, I. b. In other words, though a person's heart may condemn him as guilty, and though he knows that God sees and condemns the sins of his past life, yet the agitations and alarms of his mind may be calmed down and soothed by evidence that he is a child of God, and that he will not be finally condemned. A true Christian does not attempt to conceal the fact that there is much for which his own heart and conscience might justly accuse him but he finds, notwithstanding all this, evidence that he is a child of God, and he is persuaded that all will be well.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: hereby: Jo1 3:14, Jo1 1:8; Joh 13:35, Joh 18:37
shall: Jo1 3:21; Isa 32:17; Heb 6:10, Heb 6:11, Heb 10:22
assure: Gr. persuade, Rom 4:21, Rom 8:38; Ti2 1:12; Heb 11:13
Geneva 1599
(19) And hereby we know that we are of the truth, (20) and shall assure our hearts before him.
(19) He commends charity, by three effects: for first of all, by it we know that we are indeed the sons of God, as he showed before.
(20) Therefore it comes that we have a quiet conscience, as on the opposite side he that thinks that he has God for a judge, because he is guilty to himself either he is never or else very rarely quiet, for God has a far sharper sight then we, and judges more severely.
John Gill
And hereby we know that we are of the truth,.... By the saints loving one another in deed and in truth, they know, as the cause is known by the effect, that they are of God, who is the true God, the God of truth, and cannot lie, and is truth itself; that they are the children of God, and are born of him, since they love those that are, and every like loves its like; and that they are of Jesus Christ, who is the way, the truth, and the life; that they belong to him, are his, since they have his Spirit, as appears by his fruits in them, and this, among the rest, love to the brethren; and that they are his disciples, which others, even all men know, as well as themselves, by their mutual brotherly love; and that they are of the Gospel, which is truth, and the word of truth; that they are begotten, and born again, according to the will and grace of God by it, and are on the side of it, and can do nothing against, but all for it; and that they are true, sincere, and upright persons, true believers in Christ, whose faith works by love, and are real lovers of him, and his, since they love not in word only, but in deed and in truth.
And shall assure our hearts before him; or "persuade our hearts": arrive to a full assurance of faith, hope, and understanding, that we are of the truth, do belong to God, are loved by him with an everlasting love, are chosen by him unto salvation, and are his adopted and regenerated ones, having passed from death to life, of which brotherly love is a sure evidence, 1Jn 3:14. Some render the words "shall pacify", or "make our hearts tranquil": or "quiet"; this only the blood of Christ can do, and does, being sprinkled on the conscience: he only has a quiet mind, or true peace of conscience, that looks to the righteousness of Christ for justification, and deals with his blood for the full and free remission of his sins: it is true indeed, that one that loves his brother heartily and sincerely, has peace of mind in it, though not for it; when, on the other hand, there is no peace to the wicked man, that hates his brother; for where there is envying, malice, hatred, and strife, there is no true peace, pleasure, and comfort, but confusion, uneasiness, distraction, and every evil work. Or this passage may refer to that holy confidence before God, which true believers in Christ, and cordial lovers of the brethren, have; both now at the throne of grace, where they can come with boldness, intrepidity, and freedom, to ask for what they want, and confidently believe they shall receive what is proper and needful for them; and also hereafter, at the throne of judgment, and in the day of judgment, when they shall have boldness, and not be ashamed before the Judge at his coming; who will particularly take notice of their love in feeding, clothing, and visiting the least of his brethren, which he takes as done to himself.
John Wesley
And hereby we know - We have a farther proof by this real, operative love. That we are of the truth - That we have true faith, that we are true children of God. And shall assure our hearts before him - Shall enjoy the assurance of his favour, and the "testimony of a good conscience toward God." The heart, in St. John's language, is the conscience. The word conscience is not found in his writings.
Robert Jamieson, A. R. Fausset and David Brown
hereby--Greek, "herein"; in our loving in deed and in truth (1Jn 3:18).
we know--The oldest manuscripts have "we shall know," namely, if we fulfil the command (1Jn 3:18).
of the truth--that we are real disciples of, and belonging to, the truth, as it is in Jesus: begotten of God with the word of truth. Having herein the truth radically, we shall be sure not to love merely in word and tongue. (1Jn 3:18).
assure--literally, "persuade," namely, so as to cease to condemn us; satisfy the questionings and doubts of our consciences as to whether we be accepted before God or not (compare Mt 28:14; Acts 12:20, "having made Blastus their friend," literally, "persuaded"). The "heart," as the seat of the feelings, is our inward judge; the conscience, as the witness, acts either as our justifying advocate, or our condemning accuser, before God even now. Jn 8:9, has "conscience," but the passage is omitted in most old manuscripts. John nowhere else uses the term "conscience." Peter and Paul alone use it.
before him--as in the sight of Him, the omniscient Searcher of hearts. Assurance is designed to be the ordinary experience and privilege of the believer.
3:203:20: Եթէ ըստգտանիցե՛ն զմեզ սիրտք մեր, այլ Աստուած մեծ է քան զսիրտս՝ եւ գիտէ՛ զամենայն[3179]։ [3179] Ոսկան. Զի եթէ ստգտանի՛՛։ Բազումք. Քան զսիրտս մեր, եւ։
20 Եթէ մեր սրտերը դատապարտեն մեզ, մենք գիտենք, թէ Աստուած աւելի մեծ է, քան մեր սրտերը. եւ նա գիտէ ամէն բան:
20 Եթէ մեր սրտերը մեզ մեղադրեն, մենք գիտենք թէ Աստուած մեր սրտերէն մեծ է եւ ամէն բան գիտէ։
Եթէ ստգտանիցեն զմեզ սիրտք մեր, այլ Աստուած մեծ է քան զսիրտս մեր եւ գիտէ զամենայն:

3:20: Եթէ ըստգտանիցե՛ն զմեզ սիրտք մեր, այլ Աստուած մեծ է քան զսիրտս՝ եւ գիտէ՛ զամենայն[3179]։
[3179] Ոսկան. Զի եթէ ստգտանի՛՛։ Բազումք. Քան զսիրտս մեր, եւ։
20 Եթէ մեր սրտերը դատապարտեն մեզ, մենք գիտենք, թէ Աստուած աւելի մեծ է, քան մեր սրտերը. եւ նա գիտէ ամէն բան:
20 Եթէ մեր սրտերը մեզ մեղադրեն, մենք գիտենք թէ Աստուած մեր սրտերէն մեծ է եւ ամէն բան գիտէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:2020: ибо если сердце наше осуждает нас, то [кольми паче Бог], потому что Бог больше сердца нашего и знает всё.
3:20  ὅτι ἐὰν καταγινώσκῃ ἡμῶν ἡ καρδία, ὅτι μείζων ἐστὶν ὁ θεὸς τῆς καρδίας ἡμῶν καὶ γινώσκει πάντα.
3:20. ὅτι (to-which-a-one) ἐὰν (if-ever) καταγινώσκῃ (it-might-acquaint-down) ἡμῶν (of-us,"ἡ (the-one) καρδία, (a-heart,"ὅτι (to-which-a-one) μείζων (greater) ἐστὶν (it-be) ὁ (the-one) θεὸς (a-Deity) τῆς (of-the-one) καρδίας (of-a-heart) ἡμῶν (of-us) καὶ (and) γινώσκει (it-acquainteth) πάντα . ( to-all )
3:20. quoniam si reprehenderit nos cor maior est Deus corde nostro et novit omniaFor if our heart reprehend us, God is greater than our heart and knoweth all things.
20. whereinsoever our heart condemn us; because God is greater than our heart, and knoweth all things.
For if our heart condemn us, God is greater than our heart, and knoweth all things:

20: ибо если сердце наше осуждает нас, то [кольми паче Бог], потому что Бог больше сердца нашего и знает всё.
3:20  ὅτι ἐὰν καταγινώσκῃ ἡμῶν ἡ καρδία, ὅτι μείζων ἐστὶν ὁ θεὸς τῆς καρδίας ἡμῶν καὶ γινώσκει πάντα.
3:20. quoniam si reprehenderit nos cor maior est Deus corde nostro et novit omnia
For if our heart reprehend us, God is greater than our heart and knoweth all things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Testimony of Conscience.A. D. 80.
20 For if our heart condemn us, God is greater than our heart, and knoweth all things. 21 Beloved, if our heart condemn us not, then have we confidence toward God. 22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

The apostle, having intimated that there may be, even among us, such a privilege as an assurance or sound persuasion of heart towards God, proceeds here,

I. To establish the court of conscience, and to assert the authority of it: For, if our heart condemn us, God is greater than our heart, and knoweth all things, v. 20. Our heart here is our self-reflecting judicial power, that noble excellent ability whereby we can take cognizance of ourselves, of our spirits, our dispositions, and actions, and accordingly pass a judgment upon our state towards God; and so it is the same with conscience, or the power of moral self-consciousness. This power can act as witness, judge, and executioner of judgment; it either accuses or excuses, condemns or justifies; it is set and placed in this office by God himself: the spirit of man, thus capacitated and empowered, is the candle of the Lord, a luminary lighted and set up by the Lord, searching all the inward parts of the belly, taking into scrutiny and viewing the penetralia--the private recesses and secret transactions of the inner man, Prov. xx. 27. Conscience is God's vicegerent, calls the court in his name, and acts for him. The answer of a good conscience towards God, 1 Pet. iii. 21. God is chief Judge of the court: If our heart condemn us God is greater than our heart, superior to our heart and conscience in power and judgment; hence the act and judgment of the court are the act and judgment of God; as, 1. If conscience condemn us, God does so too: For, if our heart condemn us, God is greater than our heart, and knoweth all things, v. 20. God is a greater witness than our conscience, and knoweth more against us than it does: he knoweth all things; he is a greater Judge than conscience; for, as he is supreme, so his judgment shall stand, and shall be fully and finally executed. This seems to be the design of another apostle when he says, For I know nothing by myself, that is, in the case wherein I am censured by some. "I am not conscious of any guile, or allowed unfaithfulness, in my stewardship and ministry. Yet I am hereby justified; it is not by my own conscience that I must ultimately stand or fall; the justification or justifying sentence of my conscience, or self-consciousness, will not determine the controversy between you and me; as you do not appeal to its sentence, so neither will you be determined by its decision; but he that judgeth me (supremely and finally judgeth me), and by whose judgment you and I must be determined, is the Lord," 1 Cor. iv. 4. Or, 2. If conscience acquit us, God does so too: Beloved, if our heart condemn us not, then have we confidence toward God (v. 21), then have we assurance that he accepts us now, and will acquit us in the great day of account. But, possibly, some presumptuous soul may here say, "I am glad of this; my heart does not condemn me, and therefore I may conclude God does not." As, on the contrary, upon the foregoing verse, some pious trembling soul will be ready to cry out, "God forbid! My heart or conscience condemns me, and must I then infallibly expect the condemnation of God?" But let such know that the errors of the witness are not here reckoned as the acts of the court; ignorance, error, prejudice, partiality, and presumption, may be said to be faults of the officers of the court, or of the attendants of the judge (as the mind, the will, appetite, passion, sensual disposition, or disordered brain), or of the jury, who give a false verdict, not of the judge itself; conscience--syneidesis, is properly self-consciousness. Acts of ignorance and error are not acts of self-consciousness, but of some mistaken power; and the court of conscience is here described in its process, according to the original constitution of it by God himself, according to which process what is bound in conscience is bound in heaven; let conscience therefore be heard, be well-informed, and diligently attended to.

II. To indicate the privilege of those who have a good conscience towards God. They have interest in heaven and in the court above; their suits are heard there: And whatsoever we ask we receive of him, v. 22. It is supposed that the petitioners do not desire, or do not intend to desire, any thing that is contrary to the honour and glory of the court or to their own intended spiritual good, and then they may depend upon receiving the good things they ask for; and this supposition may well be made concerning the petitioners, or they may well be supposed to receive the good things they ask for, considering their qualification and practice: Because we keep his commandments, and do those things that are pleasing in his sight, v. 22. Obedient souls are prepared for blessings, and they have promise of audience; those who commit things displeasing to God cannot expect that he should please them in hearing and answering their prayers, Ps. lxvi. 18; Prov. xxviii. 9.
Adam Clarke: Commentary on the Bible - 1831
3:20: If our heart condemn us - If we be conscious that our love is feigned, we shall feel inwardly condemned in professing to have what we have not. And if our heart condemn us, God is greater than our heart, for he knows every hypocritical winding and turning of the soul, he searches the heart, and tries the reins, and sees all the deceitfulness and desperate wickedness of the heart which we cannot see, and, if we could see them, could not comprehend them; and as he is the just Judge, he will condemn us more strictly and extensively than we can be by our own conscience.
Albert Barnes: Notes on the Bible - 1834
3:20: For if our heart condemn us - We cannot hope for peace from any expectation that our own hearts will never accuse us, or that we ourselves can approve of all that we have done. The reference here is not so much to our past lives, as to our present conduct and deportment. The object is to induce Christians so to live that their hearts will not condemn them for any secret sins, while the outward deportment may be unsullied. The general sentiment is, that if they should so live that their own hearts would condemn them for present insincerity and hypocrisy, they could have no hope of peace, for God knows all that is in the heart. In view of the past - when the heart accuses us of what we have done - we may find peace by such evidences of piety as shall allay the troubles of an agitated soul, Jo1 3:9, but we cannot have such peace if our hearts condemn us for the indulgence of secret sins, now that we profess to be Christians. If our hearts condemn us for present insincerity, and for secret sins, we can never "persuade" or soothe them by any external act of piety. In view of the consciousness of past guilt, we may find peace; we can find none if there is a present purpose to indulge in sin.
God is greater than our heart, and knoweth all things - We cannot hope to find peace by hiding anything from his view, or by any supposition that he is not acquainted with the sins for which our consciences trouble us. He knows all the sins of which we are conscious, and sees all their guilt and aggravation as clearly as we do. He knows more than this. He knows all the sins which we have forgotten; all those acts which we endeavor to persuade ourselves are not sinful, but which are evil in his sight; and all those aggravations attending our sins which it is impossible for us fully and distinctly to conceive. He is more disposed to condemn sin than we are; he looks on it with less allowance than we do. We cannot hope, then, for a calm mind in any supposition that God does not see our sins as clearly as we do, or in any hope that he will look on them with more favor and indulgence. Peace cannot be found in the indulgence of sin in the hope that God will not perceive or regard it, for we can sooner deceive ourselves than we can him; and while therefore, Jo1 3:19, in reference to the past, we can only "persuade" our hearts, or soothe their agitated feelings by evidence that we are of the truth now, and that our sins are forgiven; in reference to the present and the future, the heart can be kept calm only by such a course of life that our own hearts and our God shall approve the manner in which we live.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: if: Job 27:6; Joh 8:9; Act 5:33; Rom 2:14, Rom 2:15; Co1 4:4, Co1 14:24, Co1 14:25; Tit 3:11
God: Jo1 4:4; Job 33:12; Joh 10:29, Joh 10:30; Heb 6:13
and: Psa 44:20, Psa 44:21, Psa 90:8, Psa 139:1-4; Jer 17:10, Jer 23:24; Joh 2:24, Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23
Geneva 1599
For (4) if our heart condemn us, God is greater than our heart, and knoweth all things.
(r) If an evil conscience convicts us, much more ought the judgment of God condemn us, who knows our hearts better than we ourselves do.
John Gill
For if our heart condemn us,.... Of want of love to the brethren, and of hypocrisy in it, as well as of any other sin; for the conscience, which is meant by the heart here, is accuser, witness and judge; it accuses of the evil of sin, and is as good as a thousand witnesses; and upon its own testimony pronounces guilty, and condemns.
God is greater than our heart: for he is the Maker of it, and he has the power over it, and the management of it; it is in his hands, and to be turned by him as he pleases; and he is the searcher and trier of it; and besides, is a swifter witness than conscience, and a superior Judge unto it.
And knoweth all things; that are in the heart; the principles of actions, and all the actions of men, for which their hearts condemn them; and all the sinfulness in them, and the aggravations of them; wherefore, as he knows them more perfectly, he judges of them more exactly, and will reprove more sharply, and condemn more severely for them: hence, if the condemnation of men's hearts and consciences be so very great, as sometimes to be intolerable and insupportable, what will be the righteous judgment, and dreadful condemnation of God? how fearful a thing will it be to fall into the hands of the living God! this sense is confirmed by the Syriac version rendering it, "how much greater is God than our hearts?" there is another sense given by some, which is not by way of terror, but comfort, and that is, that if the hearts of believers accuse, reprove, and condemn for sin through unbelief, or want of clear view of pardon and righteousness by Christ, God is greater, as in power, so in knowledge, than the hearts of men; and he knows the thoughts he has towards them, which are of peace, and not of evil; the covenant he has made with his Son, of which he is ever mindful; and what his Son has done, that he has made full satisfaction for sin, and brought in an everlasting righteousness: so that let sin, or Satan, or the world, or the law, or their own hearts condemn them, there is no condemnation of any avail unto them. But the former sense seems best to agree with the context.
John Wesley
For if we have not this testimony, if in anything our heart, our own conscience, condemn us, much more does God, who is greater than our heart - An infinitely holier and a more impartial Judge. And knoweth all things - So that there is no hope of hiding it from him.
Robert Jamieson, A. R. Fausset and David Brown
LUTHER and BENGEL take this verse as consoling the believer whom his heart condemns; and who, therefore, like Peter, appeals from conscience to Him who is greater than conscience. "Lord, Thou knowest all things: thou knowest that I love Thee." Peter's conscience, though condemning him of his sin in denying the Lord, assured him of his love; but fearing the possibility, owing to his past fall, of deceiving himself, he appeals to the all-knowing God: so Paul, 1Cor 4:3-4. So if we be believers, even if our heart condemns us of sin in general, yet having the one sign of sonship, love, we may still assure our hearts (some oldest manuscripts read heart, 1Jn 3:19, as well as 1Jn 3:20), as knowing that God is greater than our heart, and knoweth all things. But thus the same Greek is translated "because" in the beginning, and "(we know) that" in the middle of the verse, and if the verse were consolatory, it probably would have been, "Because EVEN if our heart condemn us," &c. Therefore translate, "Because (rendering the reason why it has been stated in 1Jn 3:19 to be so important to 'assure our hearts before Him') if our heart condemn (Greek, 'know [aught] against us'; answering by contrast to 'we shall know that we are of the truth') us (it is) because God is greater than our heart and knoweth all things." If our heart judges us unfavorably, we may be sure that He, knowing more than our heart knows, judges us more unfavorably still [ALFORD]. A similar ellipsis ("it is") occurs in 1Cor 14:27; 2Cor 1:6; 2Cor 8:23. The condemning testimony of our conscience is not alone, but is the echo of the voice of Him who is greater and knoweth all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all things! Still the consolatory view may be the right one. For the Greek for "we shall assure our hearts" (see on 1Jn 3:19), is gain over, persuade so as to be stilled, implying that there was a previous state of self-condemnation by the heart (1Jn 3:20), which, however, is got over by the consolatory thought, "God is greater than my heart" which condemns me, and "knows all things" (Greek "ginoskei," "knows," not "kataginoskei," "condemns"), and therefore knows my love and desire to serve Him, and knows my frame so as to pity my weakness of faith. This gaining over the heart to peace is not so advanced a stage as the having CONFIDENCE towards God which flows from a heart condemning us not. The first "because" thus applies to the two alternate cases, 1Jn 3:20-21 (giving the ground of saying, that having love we shall gain over, or assure our minds before Him, 1Jn 3:19); the second "because" applies to the first alternate alone, namely, "if our heart condemn us." When he reaches the second alternate, 1Jn 3:21, he states it independently of the former "because" which had connected it with 1Jn 3:19, inasmuch as CONFIDENCE toward God is a farther stage than persuading our hearts, though always preceded by it.
3:213:21: Սի՛րելիք՝ եթէ սիրտք մեր զմեզ ո՛չ ըստգտանիցեն, համարձակութիւն ունիմք առ Աստուած[3180]. [3180] Ոմանք. Ոչ ստգտանեն զմեզ, համար՛՛։
21 Սիրելինե՛ր, եթէ մեր սրտերը մեզ չդատապարտեն, համարձակութիւն կ’ունենանք Աստծու առաջ.
21 Սի՛րելիներ, եթէ մեր սրտերը մեզ չմեղադրեն, այն ատեն համարձակութիւն կ’ունենանք Աստուծոյ առջեւ կենալու։
Սիրելիք, եթէ սիրտք մեր զմեզ ոչ ստգտանիցեն, համարձակութիւն ունիմք առ Աստուած:

3:21: Սի՛րելիք՝ եթէ սիրտք մեր զմեզ ո՛չ ըստգտանիցեն, համարձակութիւն ունիմք առ Աստուած[3180].
[3180] Ոմանք. Ոչ ստգտանեն զմեզ, համար՛՛։
21 Սիրելինե՛ր, եթէ մեր սրտերը մեզ չդատապարտեն, համարձակութիւն կ’ունենանք Աստծու առաջ.
21 Սի՛րելիներ, եթէ մեր սրտերը մեզ չմեղադրեն, այն ատեն համարձակութիւն կ’ունենանք Աստուծոյ առջեւ կենալու։
zohrab-1805▾ eastern-1994▾ western am▾
3:2121: Возлюбленные! если сердце наше не осуждает нас, то мы имеем дерзновение к Богу,
3:21  ἀγαπητοί, ἐὰν ἡ καρδία [ἡμῶν] μὴ καταγινώσκῃ, παρρησίαν ἔχομεν πρὸς τὸν θεόν,
3:21. Ἀγαπητοί , ( Excessed-off-unto ,"ἐὰν (if-ever) ἡ (the-one) καρδία (a-heart) μὴ (lest) καταγινώσκῃ, (it-might-acquaint-down,"παρρησίαν (to-an-all-uttering-unto) ἔχομεν (we-hold) πρὸς (toward) τὸν (to-the-one) θεόν, (to-a-Deity,"
3:21. carissimi si cor non reprehenderit nos fiduciam habemus ad DeumDearly beloved, if our heart do not reprehend us, we have confidence towards God.
21. Beloved, if our heart condemn us not, we have boldness toward God;
Beloved, if our heart condemn us not, [then] have we confidence toward God:

21: Возлюбленные! если сердце наше не осуждает нас, то мы имеем дерзновение к Богу,
3:21  ἀγαπητοί, ἐὰν ἡ καρδία [ἡμῶν] μὴ καταγινώσκῃ, παρρησίαν ἔχομεν πρὸς τὸν θεόν,
3:21. carissimi si cor non reprehenderit nos fiduciam habemus ad Deum
Dearly beloved, if our heart do not reprehend us, we have confidence towards God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Речь ст. 21, по форме напоминающая противоположное выражение ст. 20, по мысли представляет раскрытие ст. 19: при спокойствии совести, христианин получает не только успокоение духа, но и некоторое "дерзновение к Богу", т. е. детскую доверчивость, уверенность в благодатной близости к Богу, в Его любви к человеку, и в том, что всякая законная и достойная Бога молитва его будет услышана (ст. 24). "При дерзновении, несомненно, получим все, что ни попросим от Него. Почему? Потому что соблюдаем заповеди Его. Ибо кого просят, того весьма много преклоняет к выслушиванию благопокорность просителей, только бы просили не сомневаясь. А как мы соблюдаем заповеди Его и делаем угодное пред ним, то и будем надеяться, что молитвы наши не будут напрасны".
Adam Clarke: Commentary on the Bible - 1831
3:21: If our heart condemn us not - If we be conscious to ourselves of our own sincerity, that we practice not deceit, and use no mask, then have we confidence toward God - we can appeal to him for our sincerity, and we can come with boldness to the throne of grace, to obtain mercy, and find grace to help in time of need. And therefore says the apostle,
Albert Barnes: Notes on the Bible - 1834
3:21: Beloved, if our heart condemn us not - If we so live as to have an approving conscience - that is, if we indulge in no secret sin; if we discharge faithfully every known duty; if we submit without complaining to all the allotments of Divine Providence.
Then have we confidence toward God - Compare the Jo1 3:19; Jo1 2:28 notes; Act 24:16 note. The apostle evidently does not mean that we have confidence toward God on the ground of what we do, as if it were meritorious, or as if it constituted a claim to his favor; but that we may so live as to have evidence of personal piety, and that we may look forward with a confident hope that we shall be accepted of him in the great day. The word here rendered "confidence" - παῤῥησίαν parrē sian - means properly "boldness;" usually boldness or openness in speaking our sentiments. See the notes at Jo1 2:28. The confidence or boldness which we have toward our Maker is founded solely on the evidence that he will graciously accept us as pardoned sinners; not in the belief that we deserve his favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: Jo1 2:28, Jo1 4:17; Job 22:26, Job 27:6; Psa 7:3-5, Psa 101:2; Co1 4:4; Co2 1:12; Ti1 2:8; Heb 4:16, Heb 10:22
Geneva 1599
(21) Beloved, if our heart condemn us not, [then] have we confidence toward God.
(21) A third effect also rises from the former, that in these miseries we are sure to be heard, because we are the sons of God: as we understand by the grace of sanctification which is only for the elect.
John Gill
Beloved, if our heart condemn us not,.... Which must be understood, not of a stupidity of mind, as is in unregenerate men, who have no sense of sin, no sorrow for it, or remorse of conscience on account of it; or as is in them who are past feeling; having their consciences seared as with a red hot iron; such cannot be entitled to the advantages that follow; nor is it of persons the apostle speaks, but of himself, and Christians, the beloved of the Lord, and one another, who had an experience of the grace of God upon their souls, and made a profession of religion: nor does it design such a purity of heart and life in believers, as that their hearts do not smite, reproach, and condemn them for sin at any time, for such a state of perfection is not to be attained to and expected in this life; but rather a conscience purged by the blood of Christ, or an heart sprinkled from an evil conscience by that blood, which speaks peace and pardon, so that there is no more conscience of sin, for the removal of which that is applied; and this gives boldness and confidence at the throne of grace: though it is best of all to confine it to the case of brotherly love; for the sense is not, if our heart condemn us not of anything but of the want of brotherly love, or insincerity in it,
then have we confidence towards God; or with him, at the throne of his grace: such can draw nigh to him, and stand before him with an holy and humble confidence, when such as hate the brethren, as Cain did, in whom the apostle instances, and those that go in his way, cannot; whose heart condemned him, his conscience smote him, and he went from the presence of the Lord; but those that love the brethren have confidence of their relation to God; by this they know their regeneration, and by that their adoption, and so that they are the children of God; and can therefore draw nigh to God as their Father, and call him so; they can come with an holy boldness and intrepidity of mind before him, and use a "freedom of speech", with him; can tell him all their mind, pour out their souls unto him, and lay before him their case and wants; they have confidence of his power, faithfulness, and willingness to supply their need, and fulfil all his promises to them, and that their prayers will be heard, answered, and regarded by him in his own time.
John Wesley
If our heart condemn us not - If our conscience, duly enlightened by the word and Spirit of God, and comparing all our thoughts, words, and works with that word, pronounce that they agree therewith. Then have we confidence toward God - Not only our consciousness of his favour continues and increases, but we have a full persuasion, that whatsoever we ask we shall receive of him.
Robert Jamieson, A. R. Fausset and David Brown
Beloved--There is no "But" contrasting the two cases, 1Jn 3:20-21, because "Beloved" sufficiently marks the transition to the case of the brethren walking in the full confidence of love (1Jn 3:18). The two results of our being able to "assure our hearts before Him" (1Jn 3:19), and of "our heart condemning us not" (of insincerity as to the truth in general, and as to LOVE in particular) are, (1) confidence toward God; (2) a sure answer to our prayers. John does not mean that all whose hearts do not condemn them, are therefore safe before God; for some have their conscience seared, others are ignorant of the truth, and it is not only sincerity, but sincerity in the truth which can save men. Christians are those meant here: knowing Christ's precepts and testing themselves by them.
3:223:22: եւ զոր ինչ հայցեմք՝ առնո՛ւմք ՚ի նմանէ. զի զպատուիրանս նորա պահեմք, եւ զհաճո՛յս առաջի նորա առնեմք[3181]։ [3181] Ոմանք. Եւ զոր ինչ հայցիցեմք, առնուցումք ՚ի։
22 եւ ինչ էլ որ հայցենք, կը ստանանք նրանից, որովհետեւ պահում ենք նրա պատուիրանները եւ կատարում նրան հաճելի բաները:
22 Եւ ինչ որ խնդրենք՝ կ’առնենք անկէ, վասն զի Իր պատուիրանքները կը պահենք ու Իր առջեւ հաճելի եղած բաները կ’ընենք։
եւ զոր ինչ հայցեմք` առնումք ի նմանէ, զի զպատուիրանս նորա պահեմք, եւ զհաճոյս առաջի նորա առնեմք:

3:22: եւ զոր ինչ հայցեմք՝ առնո՛ւմք ՚ի նմանէ. զի զպատուիրանս նորա պահեմք, եւ զհաճո՛յս առաջի նորա առնեմք[3181]։
[3181] Ոմանք. Եւ զոր ինչ հայցիցեմք, առնուցումք ՚ի։
22 եւ ինչ էլ որ հայցենք, կը ստանանք նրանից, որովհետեւ պահում ենք նրա պատուիրանները եւ կատարում նրան հաճելի բաները:
22 Եւ ինչ որ խնդրենք՝ կ’առնենք անկէ, վասն զի Իր պատուիրանքները կը պահենք ու Իր առջեւ հաճելի եղած բաները կ’ընենք։
zohrab-1805▾ eastern-1994▾ western am▾
3:2222: и, чего ни попросим, получим от Него, потому что соблюдаем заповеди Его и делаем благоугодное пред Ним.
3:22  καὶ ὃ ἐὰν αἰτῶμεν λαμβάνομεν ἀπ᾽ αὐτοῦ, ὅτι τὰς ἐντολὰς αὐτοῦ τηροῦμεν καὶ τὰ ἀρεστὰ ἐνώπιον αὐτοῦ ποιοῦμεν.
3:22. καὶ (and) ὃ (to-which) ἂν (ever) αἰτῶμεν (we-might-appeal-unto) λαμβάνομεν (we-take) ἀπ' (off) αὐτοῦ, (of-it,"ὅτι (to-which-a-one) τὰς (to-the-ones) ἐντολὰς (to-finishings-in) αὐτοῦ (of-it) τηροῦμεν (we-keep-unto) καὶ (and) τὰ (to-the-ones) ἀρεστὰ ( to-pleasable ) ἐνώπιον (in-looked) αὐτοῦ (of-it) ποιοῦμεν. (we-do-unto)
3:22. et quodcumque petierimus accipiemus ab eo quoniam mandata eius custodimus et ea quae sunt placita coram eo facimusAnd whatsoever we shall ask, we shall receive of him: because we keep his commandments and do those things which are pleasing in his sight.
22. and whatsoever we ask, we receive of him, because we keep his commandments, and do the things that are pleasing in his sight.
And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight:

22: и, чего ни попросим, получим от Него, потому что соблюдаем заповеди Его и делаем благоугодное пред Ним.
3:22  καὶ ὃ ἐὰν αἰτῶμεν λαμβάνομεν ἀπ᾽ αὐτοῦ, ὅτι τὰς ἐντολὰς αὐτοῦ τηροῦμεν καὶ τὰ ἀρεστὰ ἐνώπιον αὐτοῦ ποιοῦμεν.
3:22. et quodcumque petierimus accipiemus ab eo quoniam mandata eius custodimus et ea quae sunt placita coram eo facimus
And whatsoever we shall ask, we shall receive of him: because we keep his commandments and do those things which are pleasing in his sight.
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Adam Clarke: Commentary on the Bible - 1831
3:22: Whatsoever we ask - In such a spirit, we receive of him, for he delights to bless the humble, upright, and sincere soul.
Because we keep his commandments - Viz., by loving him and loving our neighbor. These are the great commandments both of the old covenant and the new. And whoever is filled with this love to God and man will do those things which are pleasing to him; for love is the very soul and principle of obedience.
The word heart is used in the preceding verses for conscience; and so the Greek fathers interpret it, particularly Origen, Nicephorus, and Ecumenius; but this is not an unfrequent meaning of the word in the sacred writings.
Albert Barnes: Notes on the Bible - 1834
3:22: And whatsoever we ask, we receive of him - If we are truly his children, and ask in a proper manner. See the notes at Mat 7:7. Compare Mar 11:24; Luk 11:9; Luk 18:1 ff; Joh 14:13; Joh 15:7; Jo1 5:14. The declaration here made must be understood with these limitations:
(1) that we ask in a proper manner, Jam 4:3; and,
(2) that the thing asked shall be such as will be consistent for God to give; that is, such as he shall see to be best for us, Jo1 5:14. See the notes at this latter passage.
Because we keep his commandments - Not that this is the meritorious ground of our being heard, but that it furnishes evidence that we are his children, and he hears his children as such.
And do those things that are pleasing in his sight - As a parent is disposed to bestow favors on obedient, affectionate, and dutiful children, so God is on those who please him by their obedience and submission to his will. We can have no hope that he will hear us unless we do so live as to please him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: whatsoever: Jo1 5:14; Psa 10:17, Psa 34:4, Psa 34:15-17, Psa 50:15, Psa 66:18, Psa 66:19, Psa 145:18, Psa 145:19; Pro 15:29; Pro 28:9; Isa 1:15, Isa 55:6, Isa 55:7; Jer 29:12, Jer 29:13, Jer 33:3; Mat 7:7, Mat 7:8, Mat 21:22; Mar 11:24; Luk 11:9-13; Joh 9:31, Joh 14:13, Joh 15:7, Joh 16:23, Joh 16:24; Jam 1:5, Jam 5:16
because: Jo1 3:23, Jo1 3:24; Mat 7:24, Mat 7:25, Mat 17:5; Joh 15:10; Act 17:30, Act 20:21
do: Joh 6:29, Joh 8:29, Joh 9:31; Phi 4:18; Col 1:10; Heb 13:21
Geneva 1599
(22) And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.
(22) The conclusion, that faith in Christ and love one towards another are things joined together, and therefore the outward testimonies of sanctification must and do answer that inward testimony of the Spirit given to us.
John Gill
And whatsoever we ask we receive of him,.... According to his promise, Mt 7:7; that is, whatever is asked according to the will of God, in the name of Christ, and for his sake, and in faith, nothing wavering, but believing in God, in his covenant and promises, for these are provisos in the case; and such as ask in this way may exercise an holy confidence that they shall receive; and indeed they do receive what they ask for; see 1Jn 5:14;
because we keep his commandments; not that keeping the commands of God is the meritorious cause of receiving anything from him; for when men have done all they can, or are assisted to do, they are but unprofitable servants in point of merit: whatever is received from God, as it is in consequence of asking, so it is entirely owing to his own grace and favour, and for the sake of Christ; but keeping the commands of God is a necessary adjunct, or, as Calvin on the text calls it, an inseparable accident, or what necessarily belongs unto, and enters into the character of such, who are heard and answered by God, and receive at his hands; for there is a great deal of truth in what the Jews say to the blind man, Jn 9:31; and which may serve as a comment on these words:
and do those things that are pleasing in his sight; as keeping of his commandments is; not that these things ingratiate into the love and favour of God, or are the causes and conditions of it, for the love of God is prior to anything of this kind; nor are they the causes of men's acceptance with God, for the acceptance both of persons and services is only in Christ the beloved; but these things are what God approves of, when done in faith, from a principle of love, and with a view to his glory: and since he hears such persons that are worshippers of him, and do his will, and has promised good things to them; this is therefore a reason strengthening their confidence in him, that what they ask they shall receive.
Robert Jamieson, A. R. Fausset and David Brown
we receive--as a matter of fact, according to His promise. Believers, as such, ask only what is in accordance with God's will; or if they ask what God wills not, they bow their will to God's will, and so God grants them either their request, or something better than it.
because we keep his commandments--Compare Ps 66:18; Ps 34:15; Ps 145:18-19. Not as though our merits earned a hearing for our prayers, but when we are believers in Christ, all our works of faith being the fruit of His Spirit in us, are "pleasing in God's sight"; and our prayers being the voice of the same Spirit of God in us, naturally and necessarily are answered by Him.
3:233:23: Եւ ա՛յս է պատուիրան նորա, զի հաւատասցո՛ւք յանուն Որդւոյ նորա Յիսուսի Քրիստոսի, եւ սիրեսցուք զմիմեանս, որպէս եւ ե՛տ մեզ պատուէր[3182]։ [3182] Ոմանք. Պատուիրանն նորա... յանուն միածնի Որդւոյ նորա։
23 Եւ նրա պատուիրանը այս է. որ հաւատանք իր Որդու՝ Յիսուս Քրիստոսի անուանը եւ սիրենք միմեանց, ինչպէս որ նա՛ պատուիրեց մեզ:
23 Ասիկա է անոր պատուիրանքը, որ իր Որդիին Յիսուս Քրիստոսին անուանը հաւատանք ու մէկզմէկ սիրենք, ինչպէս մեզի պատուիրեց։
Եւ այս է պատուիրան նորա, զի հաւատասցուք յանուն Որդւոյ նորա Յիսուսի Քրիստոսի, եւ սիրեսցուք զմիմեանս, որպէս եւ ետ մեզ պատուէր:

3:23: Եւ ա՛յս է պատուիրան նորա, զի հաւատասցո՛ւք յանուն Որդւոյ նորա Յիսուսի Քրիստոսի, եւ սիրեսցուք զմիմեանս, որպէս եւ ե՛տ մեզ պատուէր[3182]։
[3182] Ոմանք. Պատուիրանն նորա... յանուն միածնի Որդւոյ նորա։
23 Եւ նրա պատուիրանը այս է. որ հաւատանք իր Որդու՝ Յիսուս Քրիստոսի անուանը եւ սիրենք միմեանց, ինչպէս որ նա՛ պատուիրեց մեզ:
23 Ասիկա է անոր պատուիրանքը, որ իր Որդիին Յիսուս Քրիստոսին անուանը հաւատանք ու մէկզմէկ սիրենք, ինչպէս մեզի պատուիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:2323: А заповедь Его та, чтобы мы веровали во имя Сына Его Иисуса Христа и любили друг друга, как Он заповедал нам.
3:23  καὶ αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύσωμεν τῶ ὀνόματι τοῦ υἱοῦ αὐτοῦ ἰησοῦ χριστοῦ καὶ ἀγαπῶμεν ἀλλήλους, καθὼς ἔδωκεν ἐντολὴν ἡμῖν.
3:23. καὶ (And) αὕτη (the-one-this) ἐστὶν (it-be) ἡ (the-one) ἐντολὴ (a-finishing-in) αὐτοῦ, (of-it,"ἵνα (so) πιστεύσωμεν (we-might-have-trusted-of) τῷ (unto-the-one) ὀνόματι (unto-a-name) τοῦ (of-the-one) υἱοῦ (of-a-Son) αὐτοῦ (of-it) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) καὶ (and) ἀγαπῶμεν (we-might-excess-off-unto) ἀλλήλους , ( to-one-to-other ,"καθὼς (down-as) ἔδωκεν (it-gave) ἐντολὴν (to-a-finishing-in) ἡμῖν. (unto-us)
3:23. et hoc est mandatum eius ut credamus in nomine Filii eius Iesu Christi et diligamus alterutrum sicut dedit mandatum nobisAnd this is his commandment: That we should believe in the name of his Son Jesus Christ and love one another, as he hath given commandment unto us.
23. And this is his commandment, that we should believe in the name of his Son Jesus Christ, and love one another, even as he gave us commandment.
And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment:

23: А заповедь Его та, чтобы мы веровали во имя Сына Его Иисуса Христа и любили друг друга, как Он заповедал нам.
3:23  καὶ αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύσωμεν τῶ ὀνόματι τοῦ υἱοῦ αὐτοῦ ἰησοῦ χριστοῦ καὶ ἀγαπῶμεν ἀλλήλους, καθὼς ἔδωκεν ἐντολὴν ἡμῖν.
3:23. et hoc est mandatum eius ut credamus in nomine Filii eius Iesu Christi et diligamus alterutrum sicut dedit mandatum nobis
And this is his commandment: That we should believe in the name of his Son Jesus Christ and love one another, as he hath given commandment unto us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24: Апостол доселе особенно настаивал на исполнении заповеди о братской любви. Но рядом с любовью к ближним и даже прежде нее требуется вера в Бога и в Господа Иисуса Христа, как основание христианской жизни. Это - сокращение всего закона и Евангелия, и Апостол объединяет оба основные требования христианства в одну "заповедь", entolh (ст. 23): первая половина этой заповеди - о вере в Христа, вторая - о любви друг к другу; вера - основание любви, любовь есть плод или действие веры; с истинною живою верою любовь дана, как свет и тепло с солнцем. Такова вера, действующая любовью, о которой учил и Ап. Павел (Гал 5:6). Этим совершенно исключаются - как отрицание безусловной необходимости веры при нравственной деятельности (антидогматизм), так и принижение или подавление нравственной деятельности при вере (аморализм).

Верующий в Христа и любящий ближних обитает в Боге и сам становится обителью всей Пресвятой Троицы (ст. 24), по обетованию Самого Спасителя (Ин XIV; 16: сл. 17:21, 23; 15:7). Залогом же, признаком или свидетельством пребывания в нас Бога является ниспосланный всей Церкви и ниспосылаемый отдельным членам ее Дух Святый с Его благодатным и дарованиями (ср. II:20, 27; IV:10, 13; 2Кор. 1:22; Еф I. 13; 1Кор.СII, 4: и др.). "Целая мысль: вы должны веровать во имя Сына Его Иисуса Христа и любить друг друга истинно, как он заповедал. Ибо соблюдающий заповедь в Нем пребывает, и Он в нем. А что Он пребывает в нас, это мы узнаем по духу или по дарованию, которое Он дал нам" (блаж. Феофил.). Отсюда Апостол переходит к различению духовных дарований, истинных от ложных и мнимых.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's Commandments.A. D. 80.
23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. 24 And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.

The apostle, having mentioned keeping the commandments, and pleasing God, as the qualification of effectual petitioners in and with Heaven, here suitably proceeds,

I. To represent to us what those commandments primarily and summarily are; they are comprehended in this double one: And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment, v. 23. To believe on the name of his Son Jesus Christ is, 1. To discern what he is, according to his name, to have an intellectual view of his person and office, as the Son of God, and the anointed Saviour of the world. That every one that seeth the Son, and believeth on him, may have everlasting life, John vi. 40. 2. To approve him in judgment and conscience, in conviction and consciousness of our case, as one wisely and wonderfully prepared and adapted for the whole work of eternal salvation. 3. To consent to him, and acquiesce in him, as our Redeemer and recoverer unto God. 4. To trust to him, and rely upon him, for the full and final discharge of his saving office. Those that know thy name will put their trust in thee, Ps. ix. 10. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day, 2 Tim. i. 12. This faith is a needful requisite to those who would be prevalent petitioners with God, because it is by the Son that we must come to the Father; through his grace and righteousness our persons must be accepted or ingratiated with the Father (Eph. i. 6), through his purchase all our desired blessings must come, and through his intercession our prayers must be heard and answered. This is the first part of the commandment that must be observed by acceptable worshippers; the second is that we love one another, as he gave us commandment, v. 23. The command of Christ should be continually before our eyes. Christian love must possess our soul when we go to God in prayer. To this end we must remember that our Lord obliges us, (1.) To forgive those who offend us (Matt. vi. 14), and, (2.) To reconcile ourselves to those whom we have offended, Matt. v. 23, 24. As good-will to men was proclaimed from heaven, so good-will to men, and particularly to the brethren, must be carried in the hearts of those who go to God and heaven.

II. To represent to us the blessedness of obedience to these commands. The obedient enjoy communion with God: And he that keepeth his commandments, and particularly those of faith and love, dwelleth in him, and he in him, v. 24. We dwell in God by a happy relation to him, and spiritual union with him, through his Son, and by a holy converse with him; and God dwells in us by his word, and our faith fixed on him, and by the operations of his Spirit. Then there occurs the trial of his divine inhabitation: And hereby we know that he abideth in us, by the Spirit which he hath given us (v. 24), by the sacred disposition and frame of soul that he hath conferred upon us, which being a spirit of faith in God and Christ, and of love to God and man, appears to be of God.
Adam Clarke: Commentary on the Bible - 1831
3:23: That we should believe on the name of his Son - We are commanded to believe on Christ, that for the sake of his passion and death we may be justified from all things from which we could not be justified by the law of Moses; and being through him redeemed from the guilt of sin, restored to the Divine favor, and made partakers of the Holy Ghost, we are enabled to love one another as he gave us commandment; for without a renewal of the heart, love to God and man is impossible, and this renewal comes by Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
3:23: And this is his commandment - His commandment, by way of eminence; the leading, principal thing which he enjoins on us; the commandment which lies at the foundation of all true obedience.
That we should believe on the name of his Son Jesus Christ - See the notes at Mar 16:16. Compare Joh 16:1; Act 16:31.
And love one another ... - This follows from the other, and hence they are mentioned as together constituting his commandment. Notes, Joh 13:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: his commandment: Deu 18:15-19; Psa 2:12; Mar 9:7; Joh 6:29, Joh 14:1, Joh 17:3; Act 16:31; Ti1 1:15
love: Jo1 3:11, Jo1 2:8-10, Jo1 4:21; Mat 22:39; Joh 13:34, Joh 15:12; Eph 5:2; Th1 4:9; Pe1 1:22, Pe1 4:8
John Gill
And this is his commandment,.... Having mentioned the keeping of the commandments of God, the apostle proceeds to show what they are; that they are faith in Christ, and love to one another; which two are reduced to one, because they are inseparable; where the one is, the other is; faith works by love.
That we should believe on the name of his Son Jesus Christ; Christ is the object of faith, and he is no, as he is Jesus, a Saviour; faith deals with him as such, and will have no other Saviour but he: and now to believe in him, is not merely to believe that he is the Son of God, the true Messiah, the Saviour of the world, that he is come in the flesh, has suffered, and died, and rose again from the dead, is ascended into heaven, and is set down at the right hand of God, makes intercession for his people, and will come again to judge the quick and dead; but it is to go forth in special and spiritual acts upon him, such as looking at him, coming to him, venturing on him, trusting in him for life and salvation, committing all into his hands, and expecting all from him. And this is called a "commandment", and comes under the notion of one; not that it is properly a law, or belongs to the law; for faith in Christ Jesus is a fruit of electing grace, and a blessing of the covenant of grace; it is the free gift of God, and the operation of his Spirit, and is peculiar to the elect of God, and sheep of Christ; and so cannot belong to the law of works; but, as the Hebrew words, and both signify any doctrine, and instruction in general; see Ps 19:7; so the word here used designs an evangelical doctrine, a divine instruction of our Lord Jesus Christ, in the Gospel, which declares that he that believes in Christ shall be saved; and so the word is used for a doctrine in this epistle, 1Jn 2:7; and that of the next command or doctrine, which follows,
and love one another as he gave us commandment; that is, as Christ taught and instructed his disciples, Jn 13:34.
John Wesley
And this is his commandment - All his commandments in one word. That we should believe and love - in the manner and degree which he hath taught. This is the greatest and most important command that ever issued from the throne of glory. If this be neglected, no other can be kept: if this be observed, all others are easy.
Robert Jamieson, A. R. Fausset and David Brown
Summing up of God's commandments under the Gospel dispensation in one commandment.
this is his commandment--singular: for faith and love are not separate commandments, but are indissolubly united. We cannot truly love one another without faith in Christ, nor can we truly believe in Him without love.
believe--once for all; Greek aorist.
on the name of his Son--on all that is revealed in the Gospel concerning Him, and on Himself in respect to His person, offices, and atoning work.
as he--as Jesus gave us commandment.
3:243:24: Եւ որ պահէ զպատուիրանս նորա, ՚ի նմա՛ է հաստատեալ՝ եւ նա ՚ի սմա. եւ յայսմանէ գիտեմք եթէ բնակէ՛ ՚ի մեզ ՚ի Հոգւոյ անտի զոր ետ մեզ[3183]։[3183] Ոմանք. Եթէ բնակեալ է ՚ի մեզ։
24 Եւ ով պահում է նրա պատուիրանները, բնակւում է Աստծու մէջ, եւ Աստուած՝ նրա մէջ: Եւ մեր մէջ Աստծու բնակուելը իմանում ենք Սուրբ Հոգու միջոցով, որը նա տուեց մեզ:
24 Ան որ պատուիրանքները կը պահէ՝ անոր մէջ կը կենայ ու Աստուած ալ իր մէջ։ Աստուծոյ մեր մէջ բնակիլը կը գիտնանք Սուրբ Հոգիին միջոցով, որ մեզի տուաւ։
Եւ որ պահէ զպատուիրանս նորա` ի նմա է հաստատեալ եւ նա ի սմա. եւ յայսմանէ գիտեմք եթէ բնակէ ի մեզ, ի Հոգւոյ անտի զոր ետ մեզ:

3:24: Եւ որ պահէ զպատուիրանս նորա, ՚ի նմա՛ է հաստատեալ՝ եւ նա ՚ի սմա. եւ յայսմանէ գիտեմք եթէ բնակէ՛ ՚ի մեզ ՚ի Հոգւոյ անտի զոր ետ մեզ[3183]։
[3183] Ոմանք. Եթէ բնակեալ է ՚ի մեզ։
24 Եւ ով պահում է նրա պատուիրանները, բնակւում է Աստծու մէջ, եւ Աստուած՝ նրա մէջ: Եւ մեր մէջ Աստծու բնակուելը իմանում ենք Սուրբ Հոգու միջոցով, որը նա տուեց մեզ:
24 Ան որ պատուիրանքները կը պահէ՝ անոր մէջ կը կենայ ու Աստուած ալ իր մէջ։ Աստուծոյ մեր մէջ բնակիլը կը գիտնանք Սուրբ Հոգիին միջոցով, որ մեզի տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:2424: И кто сохраняет заповеди Его, тот пребывает в Нем, и Он в том. А что Он пребывает в нас, узнаём по духу, который Он дал нам.
3:24  καὶ ὁ τηρῶν τὰς ἐντολὰς αὐτοῦ ἐν αὐτῶ μένει καὶ αὐτὸς ἐν αὐτῶ· καὶ ἐν τούτῳ γινώσκομεν ὅτι μένει ἐν ἡμῖν, ἐκ τοῦ πνεύματος οὖ ἡμῖν ἔδωκεν.
3:24. καὶ (And) ὁ (the-one) τηρῶν (keeping-unto) τὰς (to-the-ones) ἐντολὰς (to-finishings-in) αὐτοῦ (of-it,"ἐν (in) αὐτῷ (unto-it) μένει (it-stayeth) καὶ (and) αὐτὸς (it) ἐν (in) αὐτῷ: (unto-it) καὶ (and) ἐν (in) τούτῳ (unto-the-one-this) γινώσκομεν (we-acquaint) ὅτι (to-which-a-one) μένει (it-stayeth) ἐν (in) ἡμῖν, (unto-us,"ἐκ (out) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) οὗ (of-which) ἡμῖν (unto-us) ἔδωκεν. (it-gave)
3:24. et qui servat mandata eius in illo manet et ipse in eo et in hoc scimus quoniam manet in nobis de Spiritu quem nobis deditAnd he that keepeth his commandments abideth in him, and he in him. And in this we know that he abideth in us by the Spirit which he hath given us.
24. And he that keepeth his commandments abideth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he gave us.
And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us:

24: И кто сохраняет заповеди Его, тот пребывает в Нем, и Он в том. А что Он пребывает в нас, узнаём по духу, который Он дал нам.
3:24  καὶ ὁ τηρῶν τὰς ἐντολὰς αὐτοῦ ἐν αὐτῶ μένει καὶ αὐτὸς ἐν αὐτῶ· καὶ ἐν τούτῳ γινώσκομεν ὅτι μένει ἐν ἡμῖν, ἐκ τοῦ πνεύματος οὖ ἡμῖν ἔδωκεν.
3:24. et qui servat mandata eius in illo manet et ipse in eo et in hoc scimus quoniam manet in nobis de Spiritu quem nobis dedit
And he that keepeth his commandments abideth in him, and he in him. And in this we know that he abideth in us by the Spirit which he hath given us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:24: Dwelleth in him - i.e. in God; and he - God, in him - the believer.
And hereby we know - We know by the Spirit which he hath given us that we dwell in God, and God in us. It was not by conjecture or inference that Christians of old knew they were in the favor of God, it was by the testimony of God's own Spirit in their hearts; and this testimony was not given in a transient manner, but was constant and abiding while they continued under the influence of that faith that worketh by love. Every good man is a temple of the Holy Ghost, and wherever he is, he is both light and power. By his power he works; by his light he makes both himself and his work known. Peace of conscience and joy in the Holy Ghost must proceed from the indwelling of that Holy Spirit; and those who have these blessings must know that they have them, for we cannot have heavenly peace and heavenly joy without knowing that we have them. But this Spirit in the soul of a believer is not only manifest by its effects, but it bears its own witness to its own indwelling. So that a man not only knows that he has this Spirit from the fruits of the Spirit, but he knows that he has it from its own direct witness. It may be said, "How can these things be?" And it may be answered, By the power, light, and mercy of God. But that such things are, the Scriptures uniformly attest, and the experience of the whole genuine Church of Christ, and of every truly converted soul, sufficiently proves. As the wind bloweth where it listeth, and we cannot tell whence it cometh and whither it goeth, so is every one that is born of the Spirit: the thing is certain, and fully known by its effects; but how this testimony is given and confirmed is inexplicable. Every good man feels it, and knows he is of God by the Spirit which God has given him.
Albert Barnes: Notes on the Bible - 1834
3:24: And he that keepeth his commandments ... - See the notes at Joh 14:23.
And hereby we know that he abideth in us - That is, this is another certain evidence that we are true Christians. The Saviour had promised Joh 14:23 that he would come and take up his abode with his people. John says that we have proof that he does this by the Spirit which he has given us. That is, the Holy Spirit is imparted to his people to enlighten their minds; to elevate their affections; to sustain them in times of trial; to quicken them in the performance of duty; and to imbue them with the temper and spirit of the Lord Jesus. When these effects exist, we may be certain that the Spirit of God is with us; for these are the "fruits" of that Spirit, or these are the effects which he produces in the lives of men. Compare the notes at Gal 5:22-23. On the evidence of piety here referred to, see the notes at Rom 8:9, Rom 8:14, Rom 8:16. No man can be a true Christian in whom that Spirit does not constantly dwell, or to whom he is not "given." And yet no one can determine that the Spirit dwells in him, except by the "effects" produced in his heart and life. In the following chapter, the apostle pursues the subject suggested here, and shows that we should examine ourselves closely, to see whether the "Spirit" to which we trust, as furnishing evidence of piety, is truly the Spirit of God, or is a spirit of delusion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: he that: Jo1 3:22; Joh 14:21-23, Joh 15:7-10
dwelleth: Jo1 4:7, Jo1 4:12, Jo1 4:15, Jo1 4:16; Joh 6:54-56, Joh 17:21; Co1 3:16, Co1 6:19; Co2 6:16; Ti2 1:14
we: Jo1 4:13; Rom 8:9-17; Gal 4:5, Gal 4:6
Geneva 1599
And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the (f) Spirit which he hath given us.
(f) He means the Spirit of sanctification, whereby we are born again and live to God.
John Gill
And he that keepeth his commandments,.... Attends to those instructions and declarations concerning faith in Christ, and love to the brethren, and acts according to them:
dwelleth in him, and he in them; that is, he dwells in Christ, and Christ dwells in him; the same is said of believing in Christ under the figurative expressions of eating his flesh, and drinking his blood; see Gill on Jn 6:56;
and hereby we know that he abideth in us; or dwelleth in us, as before,
by the Spirit which he hath given us; which if understood of private Christians, as the preceding verses incline to, the sense is, that union to Christ, and the continuance of it, or his indwelling as a fruit of union, and the permanency of that, are evidenced by the Spirit of God; who is given in consequence of union and relation to Christ, as a spirit of regeneration and sanctification, of faith and love, of adoption, and as the earnest of the heavenly inheritance; but if of the apostles and ministers of the word, it may regard the gifts of the Holy Spirit bestowed on them, fitting them for their work and office, and who is a spirit of truth, and not of error; and by having and enjoying these, they knew that Christ abode in them, and had reason to believe, according to his promise, that he would be with them, and with his ministering: servants in succession, to the end of the world; and this sense seems to be encouraged by the former part of the following chapter.
John Wesley
And he that keepeth his commandments - That thus believes and loves. Abideth in him, and God in him: and hereby we know that he abideth in us, by the Spirit which he hath given us - Which witnesses with our spirits that we are his children, and brings forth his fruits of peace, love, holiness. This is the transition to the treating of the Holy Spirit which immediately follows.
Robert Jamieson, A. R. Fausset and David Brown
dwelleth in him--The believer dwelleth in Christ.
and he in him--Christ in the believer. Reciprocity. "Thus he returns to the great keynote of the Epistle, abide in Him, with which the former part concluded" (1Jn 2:28).
hereby--herein we (believers) know that he abideth in us, namely, from (the presence in us of) the Spirit "which He hath given us." Thus he prepares, by the mention of the true Spirit, for the transition to the false "spirit," 1Jn 4:1-6; after which he returns again to the subject of love.