1Jo 3:1-3 | Clarke | STEP | The extraordinary love of God towards mankind, and the effects of it, . Sin is the transgression of the law, and Christ was manifested to take away our sins, . The children of God are known by the holiness of their lives, the children of the devil by the sinfulness of theirs, . 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, . Charity is a fruit of brotherly love; our love should be active, not professional merely, , . How we may know that we are of the truth, . They whose ways please God, have an answer to all their prayers, . The necessity of keeping the commandment of Christ, that he may dwell in us and we in him by his Spirit, , . Verse 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.

1 John 3:1-3

Introduction

The extraordinary love of God towards mankind, and the effects of it, 1Jn 3:1-3. Sin is the transgression of the law, and Christ was manifested to take away our sins, 1Jn 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, 1Jn 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, 1Jn 3:11-16. Charity is a fruit of brotherly love; our love should be active, not professional merely, 1Jn 3:17, 1Jn 3:18. How we may know that we are of the truth, 1Jn 3:19-21. They whose ways please God, have an answer to all their prayers, 1Jn 3:22. The necessity of keeping the commandment of Christ, that he may dwell in us and we in him by his Spirit, 1Jn 3:23, 1Jn 3:24.

Verse 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. Verse 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. Verse 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, 1Jn 3:5, to destroy the works of the devil, 1Jn 3:8; and as his blood cleanseth from all sin and unrighteousness, 1Jn 1:7, 1Jn 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, 1Jn 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, 1Jn 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 1Jn 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.