1Jo 3:10-18 | Barnes | STEP | Verse 10. In this the children of God are manifest , etc. 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 man is not truly a righteous man, 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 , 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 . 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, , .

1 John 3:10-18

Verse 10. In this the children of God are manifest, etc. 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 man is not truly a righteous man, 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 1Jn 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 1Jn 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, Jn 13:34, Jn 13:35. Verse 11. For this is the message. Marg., commandment. In the received text, this is αγγελια--a message brought; in several Mss., and in later editions, it is επαγγελια--annunciation, announcement; an order given, or a commandment, Acts 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 Savour as a permanent direction to his disciples.

That ye heard from the beginning, that we should love one anther. Jn 13:34, Jn 13:35; 1Jn 2:7.

(1) "message" "commandment" (*) "message" "charge" Verse 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 favoured 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.

(b) "Cain, who" Gen 4:4-8 Verse 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 (Jn 15:17,18) introduced these subjects in the same connexion. 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. Jn 15:18,19.

(++) "Marvel" "Wonder" (c) "world" Jn 15:18,19 Verse 14. We know that we have passed from death unto life. From spiritual death (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 Jn 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 wherever 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, Jn 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. 1Jn 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.

(d) "He that loveth" 1Jn 2:9,11 Verse 15. Whosoever hateth his brother is a murderer, etc. 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 wanting but the removal of outward restraints to lead to the commission of the open deed, and God judges men 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 there 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 towards 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 tile 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!

(a) "Whosoever hateth" Mt 5:21,22 Verse 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, Jn 3:16, and Jn 15:3.

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 honour 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."--Tertull. 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 a 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 labour 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 prevail now!

(b) "Hereby" Jn 15:13, Rom 5:8 (*) "perceive" "Know" Verse 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 men of the world. The general meaning of this verse, in connexion with the previous 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, compassion, because when the mind feels compassion it is that part which is affected. Comp. 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? 1Jn 4:20. On the general sentiment here, Jas 2:14,seq. 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. Mt 25:45; Gall 6:10.

(c) "whoso" De 15:7 (d) "how dwelleth" 1Jn 4:20 Verse 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 1Pet 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. Mt 6:3.

(+) "little children" "My children" (e) "let us" Eze 33:31, Rom 12:9, Jas 2:15,16, 1Pet 1:22