1Jo 3:2, 14, 19, 24, 4:6, 13, 5:2, 15, 19-20 | Barnes | STEP | Verse 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 honour, 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 revealed 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 revealed 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, . But we know that, when he shall appear, we shall be like him . It is revealed 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. ; . 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 honours and his joys. . 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 . (d) "the sons" (*) "sons" "Children" (e) "like him" (f) "see him"

1 John 3:2

Verse 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 honour, 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 revealed 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 revealed 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, 2Pet 1:4.

But we know that, when he shall appear, we shall be like him. It is revealed 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. Php 3:21; 2Cor 3:18. 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 honours and his joys. Php 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 2Cor 3:18.

(d) "the sons" Rom 8:14,18 (*) "sons" "Children" (e) "like him" 1Cor 15:49, Php 3:21, 2Pet 1:4 (f) "see him" Job 19:26, Ps 17:15, Mt 5:8, 1Cor 13:12

1 John 3:14

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

1 John 3:19

Verse 19. And hereby. Gr., 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 any one who has unkind or prejudiced feelings towards 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 Rob. Lex. sub voce πειθω, I. b. In other words, though a man'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.

(a) "hereby" Jn 13:35 (1) "shall assure" "persuade"

1 John 3:24

Verse 24. And he that keepeth his commandments, etc. Jn 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 (Jn 14:23) that he would come and take up his abode with his which people. John says that we have proof that he does this by the Spirit 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. Comp. Gal 5:22, Gal 5:23. On the evidence of piety here referred to, 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.

(f) "he that keepeth" Jn 14:23, 15:10 (g) "hereby" Rom 8:9,14

1 John 4:6

Verse 6. We are of God. John here, doubtless, refers to himself, and to those who taught the same doctrines which he did. He takes it for granted that those to whom he wrote would admit this, and argues from it as an indisputable truth, lie had given them such evidence of this, as to establish his character and claims beyond a doubt; and he often refers to the fact that he was what he claimed to be, as a point which was so well established that no one would call it in question. See Jn 19:35, 21:24, 3Jn 1:12. Paul, also, not unfrequently refers to the same thing respecting himself; to the fact--a fact which no one would presume to call in question, and which might be regarded as the basis of an argument--that he and his fellow-apostles were what they claimed to be. See 1Cor 15:14,15, 1Thes 2:1-11. Might not, and ought not, all Christians, and all Christian ministers, so to live that the same thing might be assumed in regard to them in their intercourse with their fellow- men; that their characters for integrity and purity might be so clear that no one would be disposed to call them in question? There are such men in the church and in the ministry now; why might not all be such?

He that knoweth God, heareth us. Every one that has a true acquaintance with the character of God will receive our doctrine. John might assume this, for it was not doubted, he presumed, that he was an apostle and a good man; and if this were admitted, it would follow that those who feared and loved God would receive what he taught.

Hereby. By this; to wit, by the manner in which they receive the doctrines which we have taught.

Know we the spirit of truth, and the spirit of error. We can distinguish those who embrace the truth from those who do not. Whatever pretensions they might set up for piety, it was clear that if they did not embrace the doctrines taught by the true apostles of God, they could not be regarded as his friends; that is, as true Christians. It may be added that the same test is applicable now. They who do not receive the plain doctrines laid down in the word of God, whatever pretensions they may make to piety, or whatever zeal they may envice in the cause which they have espoused, can have no well-founded claims to the name Christian. One of the clearest evidences of true piety is a readiness to receive all that God has taught. Comp. Mt 18:1-3, Mk 10:15 Jas 1:19-21.

1 John 4:13

Verse 13. Hereby know we that we dwell in him. Here is another, or an additional evidence of it.

Because he hath given us of his Spirit. He has imparted the influences of that Spirit to our souls, producing "love, joy, peace, long-suffering, gentleness, goodness, faith," etc., Gal 5:22,23. It was one of the promises which the Lord Jesus made to his disciples that he would send the Holy Spirit to be with them after he should be withdrawn from them, (Jn 14:16,17,26, Jn 15:26, 16:7;) and one of the clearest evidences which we can have that we are the children of God, is derived from the influences of that Spirit on our hearts. See this sentiment illustrated in the Rom 8:16.

(h) "Hereby" Jn 14:20, 1Jn 3:24

1 John 5:2

Verse 2. By this we know that we love the children of God, etc. This is repeating the same truth in another form. "As it is universally true that if we love him who has begotten us, we shall also love his children, or our Christian brethren, so it is true also that if we love his children it will follow that we love him." In other places, the apostle says that we may know that we love God if we love those who bear his image, 1Jn 3:14. He here says, that there is another way of determining what we are. We may have undoubted evidence that we love God, and from that, as the basis of an argument, we may infer that we have true love to his children. Of the fact that we may have evidence that we love God, apart from that which we derive from our love to his children, there can be no doubt. We may be conscious of it; we may find pleasure in meditating on his perfections; we may feel sure that we are moved to obey him by true attachment to him, as a child may in reference to a father. But, it may be asked, how can it be inferred from this that we truly love his children? Is it not more easy to ascertain this of itself than it ia to determine whether we love God? Comp. 1Jn 4:20. To this it may be answered, that we may love Christians from many motives: we may love them as personal friends; we may love them because they belong to our church, or sect, or party; we may love them because they are naturally amiable: but the apostle says here, that when we are conscious that an attachment does exist towards Christians, we may ascertain that it is genuine, or that it does not proceed from any improper motive, by the fact that we love God. We shall then love him as his children, whatever other grounds of affection there may be towards them.

And keep his commandments. Jn 14:16

1 John 5:15

Verse 15. And if we know that he hear us. That is, if we are assured of this as a true doctrine, then, even though we may not see immediately that the prayer is answered, we may have the utmost confidence that it is not disregarded, and that it will be answered in the way best adapted to promote our good. The specific thing that we may not indeed be granted, (comp. Lk 22:42, 2Cor 12:8,9,) but the prayer with not be disregarded, and the thing which is most for our good wilt be bestowed upon us. The argument here is derived from the faithfulness of God; from the assurance which we that when he has promised to hear us, there will be, sooner or later a real answer to the prayer.

We know that we have the petitions. That is, evidently, we know that we shall have them, or that the prayer will be answered. It cannot mean that we already have the precise thing for which we prayed, or that will be a real answer to the prayer, for

(a.) the prayer may relate to something future, as protection on a journey, or a harvest, or restoration to health, or the safe return of a son from a voyage at sea, or the salvation of our souls--all of which are future, and which cannot be expected to be granted at once; and

(b.) the answer to prayer is sometimes delayed, though ultimately granted. There may be reasons why the answer should be deferred, and the promise is not that it shall be immediate. The delay may arise from such causes as these:

(1.) To try our faith, and see whether the blessing is earnestly desired.

(2.) Perhaps it could not be at once answered without a miracle.

(3.) It might not be consistent with the Divine arrangements respecting others to grant it to us at once.

(4.) Our own condition may not be such that it would be best to answer it at once. We may need further trial, further chastisement, before the affliction, for example, shall be removed; and the answer to the prayer may be delayed for months or years. Yet, in the meantime, we may have the firmest assurance that the prayer is heard, and that it will be answered in the way and at the period when God shall see it to-be best.

(a) "know" Prov 15:29, Jer 29:12,13 (*) "desired" "asked"

1 John 5:19-20

Verse 19. And we know that we are of God. We who are Christians. The apostle supposed that true Christians might have so clear evidence on that subject as to leave no doubt on their own minds that they were the children of God. Comp. 1Jn 3:14, 2Ti 1:12.

And the whole world. The term world here evidently means not the material world, but the people that dwell on the earth, including all idolaters, and all sinners of every grade and kind.

Lieth in wickedness. "In the wicked one," or under the power of the wicked one--εντωπονηρω. It is true that the word πονηρω may be used here in the neuter gender, as our translators have rendered it, meaning "in that which is evil," or in "wickedness;" but it may be in the masculine gender, meaning "the wicked one;" and then the sense would be that the whole world is under his control or dominion. That this is the meaning of the apostle seems to be clear, because

(1.) the corresponding phrase, (1Jn 5:20,) εντωαληθινω, "in him that is true," is evidently to be construed in the masculine, referring to God the Saviour, and meaning "him that is true," and not that we are "in truth."

(2.) It makes better sense to say that the world lies under the control of the wicked one, than to say that it lies "in wickedness."

(3.) This accords better with the other representations in the Bible, and the usage of the word elsewhere. Comp. 1Jn 2:13, "Ye have overcome the wicked one;" 1Jn 5:14," ye have overcome the wicked one;" 1Jn 3:12, "who was of that wicked one." 2Cor 4:4, on the expression "the god of this world;" Jn 12:31, where he is called "the prince of world; and Eph 2:2, where he is called "the prince of the power of the air." In all these passages it is supposed that Satan has control over the world, especially the heathen world. Comp. Eph 6:12, 1Cor 10:20. In regard to the fact that the heathen world was pervaded by wickedness, Rom 1:21, seq.

(4.) It may be added, that this interpretation is adopted by the most eminent critics and commentators. It is that of Calvin, Beza, Benson, Blacknight, Bloomfield, Piscator, Lucke, etc. The word lieth here (κειται) means, properly, to lie; to be laid; to recline; to be situated, etc. It seems here to refer to the passive and torpid state of a wicked world under the dominion of the prince of evil, as acquiescing in his reign; making no resistance; not even struggling to be free. It lies thus as a beast that is subdued, a body that is dead, or anything that is wholly passive, quiet, and inert. There is no energy; no effort to throw off the reign; no resistance; no struggling. The dominion is complete, and body and soul, individuals and nations, are entirely subject to his will. This striking expression will not unaptly, now describe the condition of the heathen world, or of sinners in general. There would seem to be no government under which men are so little restive, and against which they have so little disposition to rebel, as that of Satan. Comp. 2Ti 2:26. Verse 20. And we know that the Son of God is come. We know this by the evidence that John had referred to in this epistle, 1Jn 1:1-4; 1Jn 5:6-8.

And hath given us an understanding. Not an "understanding" considered as a faculty of the mind, for religion gives us no new faculties; but he has so instructed us that we do understand the great truths referred to. Lk 24:45. All the correct knowledge which we have of God and his government, is to be traced directly or indirectly to the great Prophet whom God has sent into the world, Jn 1:4,18, 8:12; Jn 9:5, Heb 1:1-3, Mt 11:27.

That we may know him that is true. That is, the true God. Jn 17:3.

And we are in him that is true. That is, we are united to him; we belong to him; we are his friends. This idea is often expressed in the Scriptures by being "in him." It denotes a most intimate union, as if we were one with him or were a part of him--as the branch is in the vine, Jn 15:4,6. The Greek construction is the same as that applied to "the wicked one," 1Jn 5:19, (εντωαληθινω.)

This is the true God.* There has been much difference of opinion in regard to this important passage; whether it refers to the Lord Jesus Christ, the immediate antecedent, or to a more remote antecedent--referring to God, as such. The question is of importance in its bearing on the doctrine of the divinity of the Saviour; for if it refers to him, it furnishes an unequivocal declaration that he is Divine. The question is, whether John meant that it should be referred to him? Without going into an extended examination of the passage, the following considerations seem to me to make it morally certain that by the phrase "this is the true God," etc., he did refer to the Lord Jesus Christ.

(1.) The grammatical construction favours it. Christ is the immediate antecedent of the pronoun this--ουτος. This would be regarded as the obvious and certain construction so far as the grammar is concerned, unless there were something in the thing affirmed which led us to seek some more remote and less obvious antecedent. No doubt would have been ever entertained on this point, if it had not been for the reluctance to admit that the Lord Jesus is the true God. If the assertion had been that "this is the true Messiah;" or that "this is the Son of God;" or that "this is he who was born of the Virgin Mary," there would have been no difficulty in the construction. I admit that this argument is not absolutely decisive; for cases do occur where a pronoun refers, not to the immediate antecedent, but to one more remote; but cases of that kind depend on the ground of necessity, and can be applied only when it would be a clear violation of the sense of the author to refer it to the immediate antecedent.

(2.) This construction seems to be demanded by the adjunct which John has assigned to the phrase "the true God"--" ETERNAL LIFE." This is an expression which John would he likely to apply to the Lord Jesus, considered as life, and the source of life, and not to God as such. "How familiar is this language with John, as applied to Christ! 'In him (i.e. Christ) was Life, and the LIFE was the light of men--giving LIFE to the world--the bread of LIFE.--my words are spirit and LIFE --I am the way, and the truth, and the LIFE. This LIFE (Christ) was manifested, and we have seen it, and do testify to you, and declare the ETERNAL LIFE which was with the Father, and was manifested to us,' 1Jn 1:2."--Prof. Stuart's Letters to Dr. Channing, p. 83. There is no instance in the writings of John, in which the appellation LIFE, and eternal Life, is bestowed upon the Father, to designate him as the author of spiritual and eternal life; and as this occurs so frequently in John's writings as applied to Christ, the laws of exegesis require that both the phrase "the true God," and "eternal life," should be applied to him.

(3.) If it refers to God as such, or to the word "true"--τοναληθινον [θεον]--it would be mere tautology, or a mere truism. The rendering would then be, "That we may know the true God, and we are in the true God: this is the true God, and eternal life." Can we believe that an inspired man would affirm gravely, and with so much solemnity, and as if it were a truth of so much magnitude, that the true God is the true God?

(4.) This interpretation accords with what we are sure John would affirm respecting the Lord Jesus Christ. Can there be any doubt that he who said, "In the beginning was the Word, and the Word was with God, and the Word was God;" that he who said "all things were made by him, and without him was not anything made that was made;" that he who recorded the declaration of the Saviour, "I and my Father are one," and the declaration of Thomas, "my Lord and my God," would apply to him the appellation the true God!

(5.) If John did not mean to affirm this, he has made use of an expression which was liable to be misunderstood, and which, as facts have shown, would be misconstrued by the great portion of those who might read what he had written; and, moreover, an expression that would lead to the very sin against which he endeavours to guard in the next verse--the sin of substituting a creature in the place of God, and rendering to another the honour due to him. The language which he uses is just such as, according to its natural interpretation, would lead men to worship one as the true God who is not the true God, unless the Lord Jesus be Divine. For these reasons, it seems to me that the fair interpretation of this passage demands that it should be understood as referring to the Lord Jesus Christ. If so, it is a direct assertion of his divinity, for there could be no higher proof of it than to affirm that he is the true God.

And eternal life. Having "life in himself," (Jn 5:26,) and the source and fountain of life to the soul. No more frequent appellation, perhaps, is given to the Saviour by John, than that he is life, and the source of life. Comp. Jn 1:4, 5:26,40, 10:10, 6:33,35,48,51,53,63; Jn 11:25, 14:6, 20:31, 1Jn 1:1,2, 5:12.

* Many MSS. here insert the word God--"the true God"--τοναληθινονθεον, this is also found in the Vulgate, Coptic, AEthiopic, and Arabic versions, and in the Complutensian edition of the New Testament. The reading, however, is not so well sustained as to be adopted by Griesbach, Tittman, or Hahn. That it may be a genuine reading is indeed possible, but the evidence is against it. Lucke supposes that it is genuine, and endeavours to account for the manner in which it was omitted in the MSS. --Commentary, p. 349.

(a) "understanding" Lk 24:45 (b) "This" Isa 9:6