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.

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.

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.

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.

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.

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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The apostle admires the love of God in making believers his children.
Little does the world know of the happiness of the real followers of Christ. Little does the world think that these poor, humble, despised ones, are favourites of God, and will dwell in heaven. Let the followers of Christ be content with hard fare here, since they are in a land of strangers, where their Lord was so badly treated before them. The sons of God must walk by faith, and live by hope. They may well wait in faith, hope, and earnest desire, for the revelation of the Lord Jesus. The sons of God will be known, and be made manifest by likeness to their Head. They shall be transformed into the same image, by their view of him.
EGW SDA Bible Commentary
(John 3:16; 2 Peter 1:10, 11; see EGW on 1 John 4:7, 8). Welcomed as a Child
—The plan of redemption is not merely a way of escape from the penalty of transgression, but through it the sinner is forgiven his sins, and will be finally received into heaven—not as a forgiven culprit pardoned and released from captivity, yet looked upon with suspicion and not admitted to friendship and trust; but welcomed as a child, and taken back into fullest confidence.The sacrifice of our Saviour has made ample provision for every repenting, believing soul. We are saved because God loves the purchase of the blood of Christ; and not only will He pardon the repentant sinner, not only will He permit him to enter heaven, but He, the Father of mercies, will wait at the very gates of heaven to welcome us, to give us an abundant entrance to the mansions of the blest. Oh, what love, what wondrous love the Father has shown in the gift of His beloved Son for this fallen race! And this Sacrifice is a channel for the outflow of His infinite love, that all who believe on Jesus Christ may, like the prodigal son, receive full and free restoration to the favor of Heaven (The Review and Herald, September 21, 1886).3. See EGW on 1 Peter 1:22; Revelation 7:2, 3.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
BeholdThe second argument is from the dignity and excellency of our calling; for it was not common honor, he says, that the heavenly Father bestowed on us, when he adopted us as his children. This being so great a favor, the desire for purity ought to be kindled in us, so as to be conformed to his image; nor, indeed, can it be otherwise, but that he who acknowledges himself to be one of God’s children should purify himself. And to make this exhortation more forcible, he amplifies the favor of God; for when he says, thatlove has been bestowed, he means that it is from mere bounty and benevolence that God makes us his children; for whence comes to us such a dignity, except from the love of God? Love, then, is declared here to be gratuitous. There is, indeed, an impropriety in the language; but the Apostle preferred speaking thus rather than not to express what was necessary to be known. He, in short, means that the more abundantly God’s goodness has been manifested towards us, the greater are our obligations to him, according to the teaching of Paul, when he besought the Romans by the mercies of God to present themselves as pure sacrifices to him. (Romans 12:1.) We are at the same time taught, as I have said, that the adoption of all the godly is gratuitous, and does not depend on any regard to works.What the sophists say, that God foresees those who are worthy to be adopted, is plainly refuted by these words, for, in this way the gift would not be gratuitous. It behooves us especially to understand this doctrine; for since the only cause of our salvation is adoption, and since the Apostle testifies that this flows from the mere love of God alone, there is nothing left to our worthiness or to the merits of works. For why are we sons? Even because God began to love us freely, when we deserved hatred rather than love. And as the Spirit is a pledge of our adoption, it hence follows, that if there be any good in us, it ought not to be set up in opposition to the grace of God, but, on the contrary, to be ascribed to him. When he says that we are called, ornamed, the expression is not without its meaning; for it is God who with his own mouth declares us to be sons, as he gave a name to Abraham according to what he was.Therefore the worldIt is a trial that grievously assaults our faith, that we are not so much regarded as God’s children, or that no mark of so great an excellency appears in us, but that, on the contrary, almost the whole world treats us with ridicule and contempt. Hence it can hardly be inferred from our present state that God is a Father to us, for the devil so contrives all things as to obscure this benefit. He obviates this offense by saying that we are not as yet acknowledged to be such as we are, because the world knows not God: a remarkable example of this very thing is found in Isaac and Jacob; for though both were chosen by God, yet Ishmael persecuted the former with laughter and taunts; and Esau, the latter with threats and the sword. However, then, we may be oppressed by the world, still our salvation remains safe and secure.
McArther Bible Commentary
what manner of love the Father has bestowed on us. This outburst of wonder introduces the third feature of the believer's hope in 1Jn. 2:28-3:3. The believer's hope is strengthened by the fact that God's love initiated his salvation (Eph 1:3-6). Christ's return will unite the believer with the heavenly Father who loves His child with an immeasurable love. John expresses utter astonishment at God's love for believers in making them His children (Rom 8:17). Therefore the world does not know us. The real aliens in the world are not extra-terrestrials but Christians. Having been born again, given a new nature of heavenly origin, Christians display a nature and lifestyle like their Savior and heavenly Father; a nature totally foreign (other worldly) to the unsaved (1Co 2:15-16; 1Pe 4:3-4). No wonder Scripture describes Christians as "pilgrims," "sojourners," and "strangers" (Heb 11:13; 1Pe 1:1; 1Pe 2:11). The Lord Jesus was unearthly in origin, and so are those born again. Truly transformed lives have not yet been manifested (see notes on Rom 8:18-24).
Bible Cross References
Deuteronomy 14:1 Luke 20:36 John 1:12 John 3:16 John 11:52 John 15:18 John 15:21 John 16:3 Romans 8:14 Romans 8:16 Romans 8:19 1 John 3:2 1 John 3:10 1 John 4:10 1 John 4:17

Verse 2

Matthew Henry's Concise Bible Commentary
The apostle admires the love of God in making believers his children.
Little does the world know of the happiness of the real followers of Christ. Little does the world think that these poor, humble, despised ones, are favourites of God, and will dwell in heaven. Let the followers of Christ be content with hard fare here, since they are in a land of strangers, where their Lord was so badly treated before them. The sons of God must walk by faith, and live by hope. They may well wait in faith, hope, and earnest desire, for the revelation of the Lord Jesus. The sons of God will be known, and be made manifest by likeness to their Head. They shall be transformed into the same image, by their view of him.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
“We see now through a glass, darkly.” (1 Corinthians 13:12.)But he elsewhere makes a difference between this way of living, and the seeing of the eye. In short, God now presents himself to be seen by us, not such as he is, but such as we can comprehend. Thus is fulfilled what is said by Moses, that we see only as it were his back, (Exodus 33:23;) for there is too much brightness in his face.We must further observe, that the manner which the Apostle mentions is taken from the effect, not from the cause; for he does not teach us, that we shall be like him, because we shall see him; but he hence proves that we shall be partakers of the divine glory, for except our nature were spiritual, and endued with a heavenly and blessed immortality, it could never come so nigh to God yet the perfection of glory will not be so great in us, that our seeing will enable us to comprehend all that God is; for the distance between us and him will be even then very great. But when the Apostle says, that we shall see him as he is, he intimates a new and an ineffable manner of seeing him, which we enjoy not now; for as long as we walk by faith, as Paul teaches us, we are absent from him. And when he appeared to the fathers, it was not in his own essence, but was ever seen under symbols. Hence the majesty of God, now hid, will then only be in itself seen, when the veil of this mortal and corruptible nature shall be removed.Refined questions I pass by: for we see how Augustine tormented himself with these, and yet never succeeded, both in his Epistles to Paulus and Fortunatus, and in the City of God, (2:2,) and in other places. What he says, however, is worthy of being observed, that the way in which we live avails more in this inquiry than the way in which we speak, and that we must beware, lest by wrangling as to the manner in which God can be seen, we lose that peace and holiness without which no one shall see him.
McArther Bible Commentary
now we are children of God. Everyone who exercises genuine saving faith becomes a child of God at the moment of belief (Joh 1:12; Rom 8:16; 2Pe 1:4), though the truly heavenly, divine life in that person (cf. Eph 4:24; Col 3:10) will not be revealed until Jesus appears (see note on Rom 8:19). In the meantime, the Holy Spirit is working into us the image of Christ (see note on 2Co 3:18). we shall be like Him. This phrase introduces the fourth feature of the believer's hope in 1Jn. 2:28-3:3. When Christ returns, He shall conform every believer to His image, i.e., His nature. A tension exists between the first part of the verse ("now we are children") and the latter part ("we shall be like Him"). Such tension finds resolution in the solid hope that, at Christ's return, the believer will experience ultimate conformity to His likeness (see notes on Rom 8:29; 1Co 15:42-49; Php 3:21). The glorious nature of that conformity defies description, but as much as glorified humanity can be like incarnate deity, believers will be, without becoming deity.
Bible Cross References
Job 19:26 Psalm 17:15 Matthew 5:8 Luke 17:30 Luke 20:36 John 1:12 John 11:52 John 17:24 Romans 8:16 Romans 8:19 1 Corinthians 13:12 2 Corinthians 3:18 Colossians 3:4 2 Peter 1:4 1 John 2:7 1 John 2:28 1 John 3:1 1 John 3:10 1 John 3:21 Revelation 2:28

Verse 3

Matthew Henry's Concise Bible Commentary
The purifying influence of the hope of seeing Christ, and the danger of pretending to this, and living in sin.
The sons of God know that their Lord is of purer eyes than to allow any thing unholy and impure to dwell with him. It is the hope of hypocrites, not of the sons of God, that makes allowance for gratifying impure desires and lusts. May we be followers of him as his dear children, thus show our sense of his unspeakable mercy, and express that obedient, grateful, humble mind which becomes us. Sin is the rejecting the Divine law. In him, that is, in Christ, was no sin. All the sinless weaknesses that were consequences of the fall, he took; that is, all those infirmities of mind or body which subject man to suffering, and expose him to temptation. But our moral infirmities, our proneness to sin, he had not. He that abides in Christ, continues not in the practice of sin. Renouncing sin is the great proof of spiritual union with, continuance in, and saving knowledge of the Lord Christ. Beware of self-deceit. He that doeth righteousness is righteous, and to be a follower of Christ, shows an interest by faith in his obedience and sufferings. But a man cannot act like the devil, and at the same time be a disciple of Christ Jesus. Let us not serve or indulge what the Son of God came to destroy. To be born of God is to be inwardly renewed by the power of the Spirit of God. Renewing grace is an abiding principle. Religion is not an art, a matter of dexterity and skill, but a new nature. And the regenerate person cannot sin as he did before he was born of God, and as others do who are not born again. There is that light in his mind, which shows him the evil and malignity of sin. There is that bias upon his heart, which disposes him to loathe and hate sin. There is the spiritual principle that opposes sinful acts. And there is repentance for sin, if committed. It goes against him to sin with forethought. The children of God and the children of the devil have their distinct characters. The seed of the serpent are known by neglect of religion, and by their hating real Christians. He only is righteous before God, as a justified believer, who is taught and disposed to righteousness by the Holy Spirit. In this the children of God are manifest, and the children of the devil. May all professors of the gospel lay these truths to heart, and try themselves by them.
EGW SDA Bible Commentary
(1 Peter 1:22). Power to Keep Us in Temptation
—“And every man that hath this hope in him purifieth himself, even as he is pure.”Does this text mean that the human agent can remove one stain of sin from his soul? No. Then what does it mean to purify himself? It means to look upon the Lord's great moral standard of righteousness, the holy law of God, and see that he is a sinner in the light of that law. “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. And ye know that he was manifested to take away our sins; and in him is no sin.”It is through faith in Jesus Christ that the truth is accepted in the heart, and the human agent is purified and cleansed.... He has an abiding principle in the soul, that enables him to overcome temptation. “Whosoever abideth in him sinneth not.” God has power to keep the soul that is in Christ who is under temptation....A mere profession of godliness is worthless. It is he that abideth in Christ that is a Christian.... Unless the mind of God becomes the mind of men, every effort to purify himself will be useless; for it is impossible to elevate man except through a knowledge of God. The outward gloss may be put on, and men may be as were the Pharisees whom Jesus describes as “whited sepulchres” full of corruption and dead men's bones. But all the deformity of the soul is open to Him who judgeth righteously, and unless the truth is planted in the heart, it cannot control the life. Cleansing the outside of the cup will never make the vessel pure within. A nominal acceptance of truth is good as far as it goes, and the ability to give a reason for our faith is a good accomplishment, but if the truth does not go deeper than this, the soul will never be saved. The heart must be purified from all moral defilement (Letter 13, 1893).
John Wesley's Bible Commentary
And every one that hath this hope in him - In God.
John Calvin Bible Commentary
And every man that hath this hopeHe now draws this inference, that the desire for holiness should not grow cold in us, because our happiness has not as yet appeared, for that hope is sufficient; and we know that what is hoped for is as yet hid. The meaning then is, that though we have not Christ now present before our eyes, yet if we hope in him, it cannot be but that this hope will excite and stimulate us to follow purity, for it leads us straight to Christ, whom we know to be a perfect pattern of purity.
McArther Bible Commentary
purifies himself, just as He is pure. This is the key verse to 1Jn. 2:28-3:3 and introduces the fifth feature of the believer's hope in this section. Living in the reality of Christ's return makes a difference in a Christian's behavior. Since Christians someday will be like Him, a desire should grow within the Christian to become like Him now. That was Paul's passion, expressed in Php 3:12-14 (see notes there). That calls for a purifying of sin, in which we play a part (see notes on 2Co 7:1; 1Ti 5:22; 1Pe 1:22).
Bible Cross References
2 Samuel 22:27 John 17:19 Romans 15:12 2 Corinthians 7:1 James 4:8 1 Peter 1:3 1 Peter 1:15

Verse 4

Matthew Henry's Concise Bible Commentary
The purifying influence of the hope of seeing Christ, and the danger of pretending to this, and living in sin.
The sons of God know that their Lord is of purer eyes than to allow any thing unholy and impure to dwell with him. It is the hope of hypocrites, not of the sons of God, that makes allowance for gratifying impure desires and lusts. May we be followers of him as his dear children, thus show our sense of his unspeakable mercy, and express that obedient, grateful, humble mind which becomes us. Sin is the rejecting the Divine law. In him, that is, in Christ, was no sin. All the sinless weaknesses that were consequences of the fall, he took; that is, all those infirmities of mind or body which subject man to suffering, and expose him to temptation. But our moral infirmities, our proneness to sin, he had not. He that abides in Christ, continues not in the practice of sin. Renouncing sin is the great proof of spiritual union with, continuance in, and saving knowledge of the Lord Christ. Beware of self-deceit. He that doeth righteousness is righteous, and to be a follower of Christ, shows an interest by faith in his obedience and sufferings. But a man cannot act like the devil, and at the same time be a disciple of Christ Jesus. Let us not serve or indulge what the Son of God came to destroy. To be born of God is to be inwardly renewed by the power of the Spirit of God. Renewing grace is an abiding principle. Religion is not an art, a matter of dexterity and skill, but a new nature. And the regenerate person cannot sin as he did before he was born of God, and as others do who are not born again. There is that light in his mind, which shows him the evil and malignity of sin. There is that bias upon his heart, which disposes him to loathe and hate sin. There is the spiritual principle that opposes sinful acts. And there is repentance for sin, if committed. It goes against him to sin with forethought. The children of God and the children of the devil have their distinct characters. The seed of the serpent are known by neglect of religion, and by their hating real Christians. He only is righteous before God, as a justified believer, who is taught and disposed to righteousness by the Holy Spirit. In this the children of God are manifest, and the children of the devil. May all professors of the gospel lay these truths to heart, and try themselves by them.
EGW SDA Bible Commentary
(1 Peter 1:22). Power to Keep Us in Temptation
—“And every man that hath this hope in him purifieth himself, even as he is pure.”Does this text mean that the human agent can remove one stain of sin from his soul? No. Then what does it mean to purify himself? It means to look upon the Lord's great moral standard of righteousness, the holy law of God, and see that he is a sinner in the light of that law. “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. And ye know that he was manifested to take away our sins; and in him is no sin.”It is through faith in Jesus Christ that the truth is accepted in the heart, and the human agent is purified and cleansed.... He has an abiding principle in the soul, that enables him to overcome temptation. “Whosoever abideth in him sinneth not.” God has power to keep the soul that is in Christ who is under temptation....A mere profession of godliness is worthless. It is he that abideth in Christ that is a Christian.... Unless the mind of God becomes the mind of men, every effort to purify himself will be useless; for it is impossible to elevate man except through a knowledge of God. The outward gloss may be put on, and men may be as were the Pharisees whom Jesus describes as “whited sepulchres” full of corruption and dead men's bones. But all the deformity of the soul is open to Him who judgeth righteously, and unless the truth is planted in the heart, it cannot control the life. Cleansing the outside of the cup will never make the vessel pure within. A nominal acceptance of truth is good as far as it goes, and the ability to give a reason for our faith is a good accomplishment, but if the truth does not go deeper than this, the soul will never be saved. The heart must be purified from all moral defilement (Letter 13, 1893).
EGW SDA Bible Commentary
(Romans 3:20; see EGW on Galatians 3:24-26; Ephesians 2:14-16). Only Definition of Sin
—“Sin is the transgression of the law.” This is the only definition of sin. Without the law there can be no transgression. “By the law is the knowledge of sin.” The standard of righteousness is exceeding broad, prohibiting every evil thing (Manuscript 27, 1899).
EGW SDA Bible Commentary
What Is the Justice of God?
—The transgression of God's law in a single instance, in the smallest particular, is sin. And the nonexecution of the penalty of that sin would be a crime in the divine administration. God is a judge, the avenger of justice, which is the habitation and foundation of His throne. He cannot dispense with His law, He cannot do away with its smallest item in order to meet and pardon sin. The rectitude and justice and moral excellence of the law must be maintained and vindicated before the heavenly universe and the worlds unfallen.What is the justice of God? It is the holiness of God in relation to sin. Christ bore the sins of the world in man's behalf that the sinner might have another trial, with all the divine opportunities and advantages which God has provided in man's behalf (Manuscript 145, 1897).
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Whosoever committeth, ordoeth, sin. The Apostle has already shown how ungrateful we must be to God, if we make but little account of the honor of adoption, by which he of his own goodwill anticipates us, and if we do not, at least, render him mutual love. He, at the same time, introduced this admonition, that our love ought not to be diminished, because the promised happiness is deferred. But now, as men are wont to indulge themselves more than they ought, in evils, he reproves this perverse indulgence, declaring that all they who sin are wicked and transgressors of the law. For it is probable that there were then those who extenuated their vices by this kind of flattery, “It is no wonder if we sin, because we are men; but there is a great difference between sin and iniquity.”This frivolous excuse the Apostle now dissipates, when he defines sin to be a transgression of the divine law; for his object was to produce hatred and horror as to sin. The word sin seems light to some; but iniquity or transgression of the law cannot appear to be so easily forgiven. But the Apostle does not make sins equal, by charging all with iniquity who sin; but he means simply to teach us, that sin arises from a contempt of God, and that by sinning, the law is violated. Hence this doctrine of John has nothing in common with the delirious paradoxes of the Stoics.Besides, to sin here, does not mean to offend in some instances; nor is the wordsin to be taken for every fault or wrong a man may commit.; but he calls that sin, when men with their whole heart run into evil, nor does he understand that men sin, except those who are given up to sin. For the faithful, who are as yet tempted by the lusts of the flesh, are not to be deemed guilty of iniquity, though they are not pure or free from sin, but as sin does not reign in them, John says that they do not sin, as I shall presently explain more fully.The import of the passage is, that the perverse life of those who indulge themselves in the liberty of sinning, is hateful to God, and cannot be borne with by him, because it is contrary to his Law. It does not hence follow, nor can it be hence inferred, that the faithful are iniquitous; because they desire to obey God, and abhor their own vices, and that in every instance; and they also form their own life, as much as in them lieth, according to the law. But when there is a deliberate purpose to sin, or a continued course in sin, then the law is transgressed.
McArther Bible Commentary
The primary aim of this section is to combat false teachers who are corrupting the fundamentals of the faith. These verses further amplify, reiterate, and emphasize the moral test already presented by John (see 1Jn 2:3-6, 1Jn 3:7-11). Verses 1Jn 3:4-10 teach that genuine believers practice righteousness, while verses 1Jn 3:11-24 relate that genuine believers practice love toward fellow believers. John was very concerned that Christians know how to tell the true from the false; the genuine from the artificial; true believers from false ones. He presents tests here and throughout this letter to help determine the validity of anybody's claim to be a Christian.
Bible Cross References
Matthew 5:19 Acts 23:3 Romans 4:15 1 John 5:17

Verse 5

Matthew Henry's Concise Bible Commentary
The purifying influence of the hope of seeing Christ, and the danger of pretending to this, and living in sin.
The sons of God know that their Lord is of purer eyes than to allow any thing unholy and impure to dwell with him. It is the hope of hypocrites, not of the sons of God, that makes allowance for gratifying impure desires and lusts. May we be followers of him as his dear children, thus show our sense of his unspeakable mercy, and express that obedient, grateful, humble mind which becomes us. Sin is the rejecting the Divine law. In him, that is, in Christ, was no sin. All the sinless weaknesses that were consequences of the fall, he took; that is, all those infirmities of mind or body which subject man to suffering, and expose him to temptation. But our moral infirmities, our proneness to sin, he had not. He that abides in Christ, continues not in the practice of sin. Renouncing sin is the great proof of spiritual union with, continuance in, and saving knowledge of the Lord Christ. Beware of self-deceit. He that doeth righteousness is righteous, and to be a follower of Christ, shows an interest by faith in his obedience and sufferings. But a man cannot act like the devil, and at the same time be a disciple of Christ Jesus. Let us not serve or indulge what the Son of God came to destroy. To be born of God is to be inwardly renewed by the power of the Spirit of God. Renewing grace is an abiding principle. Religion is not an art, a matter of dexterity and skill, but a new nature. And the regenerate person cannot sin as he did before he was born of God, and as others do who are not born again. There is that light in his mind, which shows him the evil and malignity of sin. There is that bias upon his heart, which disposes him to loathe and hate sin. There is the spiritual principle that opposes sinful acts. And there is repentance for sin, if committed. It goes against him to sin with forethought. The children of God and the children of the devil have their distinct characters. The seed of the serpent are known by neglect of religion, and by their hating real Christians. He only is righteous before God, as a justified believer, who is taught and disposed to righteousness by the Holy Spirit. In this the children of God are manifest, and the children of the devil. May all professors of the gospel lay these truths to heart, and try themselves by them.
EGW SDA Bible Commentary
(1 Peter 1:22). Power to Keep Us in Temptation
—“And every man that hath this hope in him purifieth himself, even as he is pure.”Does this text mean that the human agent can remove one stain of sin from his soul? No. Then what does it mean to purify himself? It means to look upon the Lord's great moral standard of righteousness, the holy law of God, and see that he is a sinner in the light of that law. “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. And ye know that he was manifested to take away our sins; and in him is no sin.”It is through faith in Jesus Christ that the truth is accepted in the heart, and the human agent is purified and cleansed.... He has an abiding principle in the soul, that enables him to overcome temptation. “Whosoever abideth in him sinneth not.” God has power to keep the soul that is in Christ who is under temptation....A mere profession of godliness is worthless. It is he that abideth in Christ that is a Christian.... Unless the mind of God becomes the mind of men, every effort to purify himself will be useless; for it is impossible to elevate man except through a knowledge of God. The outward gloss may be put on, and men may be as were the Pharisees whom Jesus describes as “whited sepulchres” full of corruption and dead men's bones. But all the deformity of the soul is open to Him who judgeth righteously, and unless the truth is planted in the heart, it cannot control the life. Cleansing the outside of the cup will never make the vessel pure within. A nominal acceptance of truth is good as far as it goes, and the ability to give a reason for our faith is a good accomplishment, but if the truth does not go deeper than this, the soul will never be saved. The heart must be purified from all moral defilement (Letter 13, 1893).
EGW SDA Bible Commentary
What Is the Justice of God?
—The transgression of God's law in a single instance, in the smallest particular, is sin. And the nonexecution of the penalty of that sin would be a crime in the divine administration. God is a judge, the avenger of justice, which is the habitation and foundation of His throne. He cannot dispense with His law, He cannot do away with its smallest item in order to meet and pardon sin. The rectitude and justice and moral excellence of the law must be maintained and vindicated before the heavenly universe and the worlds unfallen.What is the justice of God? It is the holiness of God in relation to sin. Christ bore the sins of the world in man's behalf that the sinner might have another trial, with all the divine opportunities and advantages which God has provided in man's behalf (Manuscript 145, 1897).
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
And ye know that he was manifested,or,hath appeared. He shews by another argument how much sin and faith differ from one another; for it is the office of Christ to take away sins, and for this end was he sent by the Father; and it is by faith we partake of Christ’s virtue. Then he who believes in Christ is necessarily cleansed from his sins. But it is said inJohn 1:29, that Christ takes away sins, because he atoned for them by the sacrifice of his death, that they may not be imputed to us before God: John means in this place that Christ really, and, so to speak, actually takes away sins, because through him our old man is crucified, and his Spirit, by means of repentance, mortifies the flesh with all its lusts. For the context does not allow us to explain this of the remission of sins; for, as I have said, he thus reasons, “They who cease not to sin, render void the benefits derived from Christ, since he came to destroy the reigning power of sin.” This belongs to the sanctification of the Spirit.And in him is no sinHe does not speak of Christ personally, but of his whole body.Wherever Christ diffuses his efficacious grace, he denies that there is any more room for sin. He, therefore, immediately draws this inference, that they sin not who remain in Christ. For if he dwells in us by faith, he performs his own work, that is, he cleanses us from sins. It hence appears what it is tosinFor Christ by his Spirit does not perfectly renew us at once, or in an instant, but he continues our renovation throughout life. It cannot then be but that the faithful are exposed to sin as long as they live in the world; but as far as the kingdom of Christ prevails in them, sin is abolished. In the meantime they are designated according to the prevailing principle, that is, they are said to be righteous and to live righteously, because they sincerely aspire to righteousness.They are said not to sin, because they consent not to sin, though they labor under the infirmity of the flesh; but, on the contrary, they struggle with groaning, so that they can truly testify with Paul that they do the evil they would not.He says that the faithful abide in Christ, because we are by faith united to him, and made one with him.
McArther Bible Commentary
He was manifested to take away our sins. A second reason why Christians cannot practice sin is because it is incompatible with the work of Christ. Christ died to sanctify (i.e., make holy) the believer (2Co 5:21; Eph 5:25-27). To sin is contrary to Christ's work of breaking the dominion of sin in the believer's life (Rom 6:1-15).
Bible Cross References
John 1:29 2 Corinthians 5:21 1 Timothy 3:16 Hebrews 9:26 1 Peter 1:18 1 John 1:2 1 John 2:2 1 John 2:29 1 John 3:8

Verse 6

Matthew Henry's Concise Bible Commentary
The purifying influence of the hope of seeing Christ, and the danger of pretending to this, and living in sin.
The sons of God know that their Lord is of purer eyes than to allow any thing unholy and impure to dwell with him. It is the hope of hypocrites, not of the sons of God, that makes allowance for gratifying impure desires and lusts. May we be followers of him as his dear children, thus show our sense of his unspeakable mercy, and express that obedient, grateful, humble mind which becomes us. Sin is the rejecting the Divine law. In him, that is, in Christ, was no sin. All the sinless weaknesses that were consequences of the fall, he took; that is, all those infirmities of mind or body which subject man to suffering, and expose him to temptation. But our moral infirmities, our proneness to sin, he had not. He that abides in Christ, continues not in the practice of sin. Renouncing sin is the great proof of spiritual union with, continuance in, and saving knowledge of the Lord Christ. Beware of self-deceit. He that doeth righteousness is righteous, and to be a follower of Christ, shows an interest by faith in his obedience and sufferings. But a man cannot act like the devil, and at the same time be a disciple of Christ Jesus. Let us not serve or indulge what the Son of God came to destroy. To be born of God is to be inwardly renewed by the power of the Spirit of God. Renewing grace is an abiding principle. Religion is not an art, a matter of dexterity and skill, but a new nature. And the regenerate person cannot sin as he did before he was born of God, and as others do who are not born again. There is that light in his mind, which shows him the evil and malignity of sin. There is that bias upon his heart, which disposes him to loathe and hate sin. There is the spiritual principle that opposes sinful acts. And there is repentance for sin, if committed. It goes against him to sin with forethought. The children of God and the children of the devil have their distinct characters. The seed of the serpent are known by neglect of religion, and by their hating real Christians. He only is righteous before God, as a justified believer, who is taught and disposed to righteousness by the Holy Spirit. In this the children of God are manifest, and the children of the devil. May all professors of the gospel lay these truths to heart, and try themselves by them.
EGW SDA Bible Commentary
(1 Peter 1:22). Power to Keep Us in Temptation
—“And every man that hath this hope in him purifieth himself, even as he is pure.”Does this text mean that the human agent can remove one stain of sin from his soul? No. Then what does it mean to purify himself? It means to look upon the Lord's great moral standard of righteousness, the holy law of God, and see that he is a sinner in the light of that law. “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. And ye know that he was manifested to take away our sins; and in him is no sin.”It is through faith in Jesus Christ that the truth is accepted in the heart, and the human agent is purified and cleansed.... He has an abiding principle in the soul, that enables him to overcome temptation. “Whosoever abideth in him sinneth not.” God has power to keep the soul that is in Christ who is under temptation....A mere profession of godliness is worthless. It is he that abideth in Christ that is a Christian.... Unless the mind of God becomes the mind of men, every effort to purify himself will be useless; for it is impossible to elevate man except through a knowledge of God. The outward gloss may be put on, and men may be as were the Pharisees whom Jesus describes as “whited sepulchres” full of corruption and dead men's bones. But all the deformity of the soul is open to Him who judgeth righteously, and unless the truth is planted in the heart, it cannot control the life. Cleansing the outside of the cup will never make the vessel pure within. A nominal acceptance of truth is good as far as it goes, and the ability to give a reason for our faith is a good accomplishment, but if the truth does not go deeper than this, the soul will never be saved. The heart must be purified from all moral defilement (Letter 13, 1893).
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Whosoever sinneth hath not seen him.According to his usual manner he added the opposite clause, that we may know that faith in Christ and knowledge of him are vainly pretended, except there be newness of life. For Christ is never dormant where he reigns, but the Spirit renders effectual his power. And it may be rightly said of him, that he puts sin to flight, not otherwise than as the sun drives away darkness by its own brightness. But we are again taught in this place how strong and efficacious is the knowledge of Christ; for it transforms us into his image. So byseeing andknowing we are to understand no other thing than faith.
McArther Bible Commentary
does not sin. Like the phrase "commits sin" of verse 1Jn 3:4, the sense conveyed here is the idea of habitual, constant sinning. Whoever sins has neither seen Him nor known Him. If no check against habitual sin exists in someone who professes to be a Christian, John's pronouncement is absolutely clear-salvation never took place.
Bible Cross References
1 John 2:3 1 John 2:4 1 John 3:9 3 John 1:11

Verse 7

Matthew Henry's Concise Bible Commentary
The purifying influence of the hope of seeing Christ, and the danger of pretending to this, and living in sin.
The sons of God know that their Lord is of purer eyes than to allow any thing unholy and impure to dwell with him. It is the hope of hypocrites, not of the sons of God, that makes allowance for gratifying impure desires and lusts. May we be followers of him as his dear children, thus show our sense of his unspeakable mercy, and express that obedient, grateful, humble mind which becomes us. Sin is the rejecting the Divine law. In him, that is, in Christ, was no sin. All the sinless weaknesses that were consequences of the fall, he took; that is, all those infirmities of mind or body which subject man to suffering, and expose him to temptation. But our moral infirmities, our proneness to sin, he had not. He that abides in Christ, continues not in the practice of sin. Renouncing sin is the great proof of spiritual union with, continuance in, and saving knowledge of the Lord Christ. Beware of self-deceit. He that doeth righteousness is righteous, and to be a follower of Christ, shows an interest by faith in his obedience and sufferings. But a man cannot act like the devil, and at the same time be a disciple of Christ Jesus. Let us not serve or indulge what the Son of God came to destroy. To be born of God is to be inwardly renewed by the power of the Spirit of God. Renewing grace is an abiding principle. Religion is not an art, a matter of dexterity and skill, but a new nature. And the regenerate person cannot sin as he did before he was born of God, and as others do who are not born again. There is that light in his mind, which shows him the evil and malignity of sin. There is that bias upon his heart, which disposes him to loathe and hate sin. There is the spiritual principle that opposes sinful acts. And there is repentance for sin, if committed. It goes against him to sin with forethought. The children of God and the children of the devil have their distinct characters. The seed of the serpent are known by neglect of religion, and by their hating real Christians. He only is righteous before God, as a justified believer, who is taught and disposed to righteousness by the Holy Spirit. In this the children of God are manifest, and the children of the devil. May all professors of the gospel lay these truths to heart, and try themselves by them.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
“If ye live in the Spirit, walk also in the Spirit.” (Galatians 5:25)For many would gladly persuade themselves that they have this righteousness buried in their hearts, while iniquity evidently occupies their feet, and hands, and tongue, and eyes.
McArther Bible Commentary
let no one deceive you. The word deceive means "to be led astray." Since false teachers were attempting to pervert the fundamentals of the faith, the possibility existed that some Christians might be fooled into accepting what they were advocating. To prevent this deception from occurring, John repeatedly emphasized the basics of Christianity, e.g., the need for obedience, the need for love, and the need for a proper view of Christ (see Introduction: Historical and Theological Themes). practices righteousness. The genuine believer's habitual lifestyle of righteousness stands in sharp contrast to those false teachers who practiced sin (cf. 1Jn 3:4, 1Jn 3:6). Since Christ died on the cross to transform sinners, those truly born again have replaced the habit of sin with the habit of righteous living (Rom 6:13-14). just as He is righteous. Those who are truly born again reflect the divine nature of the Son. They behave like Him, manifesting the power of His life in them (Gal 2:20).
Bible Cross References
1 Corinthians 6:9 1 John 2:1 1 John 2:26 1 John 2:29 1 John 3:18 1 John 4:17

Verse 8

Matthew Henry's Concise Bible Commentary
The purifying influence of the hope of seeing Christ, and the danger of pretending to this, and living in sin.
The sons of God know that their Lord is of purer eyes than to allow any thing unholy and impure to dwell with him. It is the hope of hypocrites, not of the sons of God, that makes allowance for gratifying impure desires and lusts. May we be followers of him as his dear children, thus show our sense of his unspeakable mercy, and express that obedient, grateful, humble mind which becomes us. Sin is the rejecting the Divine law. In him, that is, in Christ, was no sin. All the sinless weaknesses that were consequences of the fall, he took; that is, all those infirmities of mind or body which subject man to suffering, and expose him to temptation. But our moral infirmities, our proneness to sin, he had not. He that abides in Christ, continues not in the practice of sin. Renouncing sin is the great proof of spiritual union with, continuance in, and saving knowledge of the Lord Christ. Beware of self-deceit. He that doeth righteousness is righteous, and to be a follower of Christ, shows an interest by faith in his obedience and sufferings. But a man cannot act like the devil, and at the same time be a disciple of Christ Jesus. Let us not serve or indulge what the Son of God came to destroy. To be born of God is to be inwardly renewed by the power of the Spirit of God. Renewing grace is an abiding principle. Religion is not an art, a matter of dexterity and skill, but a new nature. And the regenerate person cannot sin as he did before he was born of God, and as others do who are not born again. There is that light in his mind, which shows him the evil and malignity of sin. There is that bias upon his heart, which disposes him to loathe and hate sin. There is the spiritual principle that opposes sinful acts. And there is repentance for sin, if committed. It goes against him to sin with forethought. The children of God and the children of the devil have their distinct characters. The seed of the serpent are known by neglect of religion, and by their hating real Christians. He only is righteous before God, as a justified believer, who is taught and disposed to righteousness by the Holy Spirit. In this the children of God are manifest, and the children of the devil. May all professors of the gospel lay these truths to heart, and try themselves by them.
EGW SDA Bible Commentary
(see EGW on Genesis 6:3). Simple Godliness Not Shallowness
—John bears testimony of Christ, the giver of the Word, saying, “For this purpose the Son of God was manifested, that He might destroy the works of the devil.” In the simplest language John sets before us true practical godliness. This simplicity does not show shallowness, but depth. John is speaking to real men and women, and the Holy Spirit directed him to write in such a way that they would be brought in contact with a real, living God. He shows us what God is doing, and what man must do to meet God's requirements. John does not present the truth hesitatingly, but in a decided manner. He speaks positively [1 John 1:1-7 quoted] (The Signs of the Times, January 11, 1899).
John Wesley's Bible Commentary
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?
John Calvin Bible Commentary
He that committeth sin,This word,to commit, orto do, refers also to outward works, so that the meaning is, that there is no life of God and of Christ, where men act perversely and wickedly, but that such are, on the contrary, the slaves of the devil; and by this way of speaking he sets forth more fully how unlike they are to Christ. For as he has before represented Christ as the fountain of all righteousness, so now, on the other hand, he mentions the devil as the beginning of sin. He denied that any one belongs to Christ except he who is righteous and shews himself to be such by his works; he now assigns to the devil all others, and subjects them to his government, in order that we may know that there is no middle condition, but that Satan exercises his tyranny where the righteousness of Christ possesses not the primacy.There are not however two adverse principles, such as the Manicheans have imagined; for we know that the devil is not wicked by nature or by creation, but became so through defection. We know also that he is not equal to God, so that he can with equal right or authority contend with him, but that he is unwillingly under restraint, so that he can do nothing except at the nod and with the permission of his Creator. John, in the last place, in saying that some were born of God and some of the devil, imagined no tradition such as the Manicheans dreamt of; but he means that the former are governed and guided by the Spirit of God, and that the others are led astray by Satan, as God grants to him this power over the unbelieving. For the Devil sinneth from the beginningAs before he spoke not of Christ personally, when he said that he is righteous, but mentioned him as the fountain and the cause of righteousness; so now, when he says that the Devil sins, he includes his whole body, even all the reprobate; as though he had said, this belongs to the Devil, to entice men to sin. It hence follows, that his members, and all who are ruled by him, give themselves up to commit sin. But the beginning which the Apostle mentions, is not from eternity, as when he says that the Word is from the beginning, for there is a wide difference between God and creatures. Beginning as to God, refers to no time. Since, then, the Word was always with God, you can find no point of time in which he began to be, but you must necessarily admit his eternity. But here John meant no other thing than that the Devil had been an apostate since the creation of the world, and that from that time he had never ceased to scatter his poison among men.For this purpose the Son of God was manifestedHe repeats in other words what he had before said, that Christ came to take away sins. Hence two conclusions are to be drawn, that those in whom sin reigns cannot be reckoned among the members of Christ, and that they can by no means belong to his body; for wherever Christ puts forth his own power, he puts the Devil to flight as well as sin. And this is what John immediately adds; for the next sentence, where he says that those who sin not are born of God, is a conclusion from what is gone before. It is an argument drawn from what is inconsistent, as I have already said; for the kingdom of Christ, which brings righteousness with it, cannot admit of sin. But I have already said whatnot to sin means. He does not make the children of God wholly free from all sin; but he denies that any can really glory in this distinction, except those who from the heart strive to form their life in obedience to God.The Pelagians, indeed, and the Catharians did formerly make a wrong use of this passage, when they vainly imagined that the faithful are in this world endued with angelic purity; and in our own age some of the Anabaptists have renewed this dotage. But all those who dream of a perfection of this kind, sufficiently shew what stupid consciences they must have. But the words of the Apostle are so far from countenancing their error, that they are sufficient to confute it.
McArther Bible Commentary
He who sins. This phrase means "who habitually practice sin" (see notes on 1Jn 3:4, 1Jn 3:6). of the devil. This phrase gives the source of the false teachers' actions. The term devil means "accuser" or "slanderer." Not only does Satan ("adversary") oppose God and His plan, but he is the originator and instigator of sin and rebellion against God and His law (1Jn 3:4; see notes on Eph 6:10-17). Therefore, all the unsaved are under the diabolic influence of Satan. Their sinful lifestyle reflects their satanic origin (see note on Eph 2:1). John contrasts the children of God with the children of Satan in terms of their actions. While those who are truly born again reflect the habit of righteousness, Satan's children practice sin. from the beginning. Since Satan was originally created as perfect and only later rebelled against God (Isa 14:12-14; Eze 28:12-17), John probably means the moment of his rebellion against God, the beginning of his rebellious career. Since sin characterizes him completely, so everyone characterized by sin must derive from him (cf. Joh 8:44). For this purpose … that He might destroy. A third reason why Christians cannot practice sin is because Christ came to destroy the works of the arch-sinner, Satan. The devil is still operating, but he has been defeated and, in Christ, true believers escape his tyranny. The day will come when all of Satan's activity will cease in the universe and he will be sent to hell forever (Rev 20:10). works of the devil. This summarizes a variety of the devil's activities: sin, rebellion, temptation, ruling the world, persecution and accusation of saints, instigation of false teachers, and exercising the power of death (e.g., Luk 8:12; Joh 8:44; Act 5:3; 1Co 7:5; 2Co 4:4; Eph 6:11-12; 1Th 2:18; Heb 2:14; Rev 12:10).
Bible Cross References
Matthew 4:3 Matthew 12:28 Matthew 13:38 John 8:44 John 12:31 John 16:11 1 Timothy 3:16 Hebrews 2:14 Hebrews 9:26 1 John 1:2 1 John 3:5 1 John 3:10

Verse 9

Matthew Henry's Concise Bible Commentary
The purifying influence of the hope of seeing Christ, and the danger of pretending to this, and living in sin.
The sons of God know that their Lord is of purer eyes than to allow any thing unholy and impure to dwell with him. It is the hope of hypocrites, not of the sons of God, that makes allowance for gratifying impure desires and lusts. May we be followers of him as his dear children, thus show our sense of his unspeakable mercy, and express that obedient, grateful, humble mind which becomes us. Sin is the rejecting the Divine law. In him, that is, in Christ, was no sin. All the sinless weaknesses that were consequences of the fall, he took; that is, all those infirmities of mind or body which subject man to suffering, and expose him to temptation. But our moral infirmities, our proneness to sin, he had not. He that abides in Christ, continues not in the practice of sin. Renouncing sin is the great proof of spiritual union with, continuance in, and saving knowledge of the Lord Christ. Beware of self-deceit. He that doeth righteousness is righteous, and to be a follower of Christ, shows an interest by faith in his obedience and sufferings. But a man cannot act like the devil, and at the same time be a disciple of Christ Jesus. Let us not serve or indulge what the Son of God came to destroy. To be born of God is to be inwardly renewed by the power of the Spirit of God. Renewing grace is an abiding principle. Religion is not an art, a matter of dexterity and skill, but a new nature. And the regenerate person cannot sin as he did before he was born of God, and as others do who are not born again. There is that light in his mind, which shows him the evil and malignity of sin. There is that bias upon his heart, which disposes him to loathe and hate sin. There is the spiritual principle that opposes sinful acts. And there is repentance for sin, if committed. It goes against him to sin with forethought. The children of God and the children of the devil have their distinct characters. The seed of the serpent are known by neglect of religion, and by their hating real Christians. He only is righteous before God, as a justified believer, who is taught and disposed to righteousness by the Holy Spirit. In this the children of God are manifest, and the children of the devil. May all professors of the gospel lay these truths to heart, and try themselves by them.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
He says that they sin not who are born of God. Now, we must consider, whether God wholly regenerates us at once, or whether the remains of the old man continue in us until death. If regeneration is not as yet full and complete, it does not exempt us from the bondage of sin except in proportion to its own extent. It hence appears that it cannot be but that the children of God are not free from sins, and that they daily sin, that is, as far as they have still some remnants of their old nature. Nevertheless, what the Apostle contends for stands unalterable, that the design of regeneration is to destroy sin, and that all who are born of God lead a righteous and a holy life, because the Spirit of God restrains the lusting of sin.The Apostle means the same thing by the seed of God; for God’s Spirit so forms the hearts of the godly for holy affections, that the flesh and its lusts do not prevail, but being subdued and put as it were under a yoke, they are checked and restrained. In short, the Apostle ascribes to the Spirit the sovereignty in the elect, who by his power represses sin and suffers it not to rule and reign.And he cannot sinHere the Apostle ascends higher, for he plainly declares that the hearts of the godly are so effectually governed by the Spirit of God, that through an inflexible disposition they follow his guidance. This is indeed far removed from the doctrine of the Papists. The Sorbons, it is true, confess that the will of man, unless assisted by God’s Spirit, cannot desire what is right; but they imagine such a motion of the Spirit as leaves to us the free choice of good and evil. Hence they draw forth merits, because we willingly obey the influence of the Spirit, which it is in our power to resist. In short, they desire the grace of the Spirit to be only this, that we are thereby enabled to choose right if we will. John speaks here far otherwise; for he not only shews that we cannot sin, but also that the power of the Spirit is so effectual, that it necessarily retains us in continual obedience to righteousness. Nor is this the only passage of Scripture which teaches us that the will is so formed that it cannot be otherwise than right. For God testifies that he gives a new heart to his children, and promises to do this, that they may walk in his commandments. Besides, John not only shews how efficaciously God works once in man, but plainly declares that the Spirit continues his grace in us to the last, so that inflexible perseverance is added to newness of life. Let us not, then, imagine with the Sophists that it is some neutral movement, which leaves men free either to follow or to reject; but let us know that our own hearts are so ruled by God’s Spirit, that they constantly cleave to righteousness.Moreover; what the Sophists absurdly object, may be easily refuted: they say that thus the will is taken away from man; but they say so falsely: for the will is a natural power; but, as nature is corrupted, it has only depraved inclinations. It is hence necessary that the Spirit of God should renew it, in order that it may begin to be good. And, then, as men would immediately fall away from what is good, it is necessary that the same Spirit should carry on what he has begun, to the end. As to merit, the answer is obvious, for it cannot be deemed strange that men merit nothing; and yet good works, which flow from the grace of the Spirit, do not cease to be so deemed, because they are voluntary. They have also a reward, for they are by grace ascribed to men as though they were their own. But here a question arises, Whether the fear and love of God can be extinguished in any one who has been regenerated by the Spirit of God? for that this cannot be, seems to be the import of the Apostle’s words. They who think otherwise refer to the example of David, who for a time labored under such a beastly stupor, that not a spark of grace appeared in him. Moreover, in the fifty-first Psalm, he prays for the restoration of the Spirit. It hence follows that he was deprived of him. I, however, doubt not but that the seed, communicated when God regenerates his elect, as it is incorruptible, retains its virtue perpetually. I, indeed, grant that it may sometimes be stifled, as in the case of David; but still, when all religion seemed to be extinct in him, a live coal was hid under the ashes. Satan, indeed, labors to root out whatever is from God in the elect; but when the utmost is permitted to him, there ever remains a hidden root, which afterwards springs up. But John does not speak of one act, as they say, but of the continued course of life.Some fanatics dream of something I know not what, that is, of an eternal seed in the elect, which they always bring from their mother’s womb; but for this purpose they very outrageously pervert the words of John; for he does not speak of eternal election, but begins with regeneration. There are also those who are doubly frantic, who hold, under this pretense, that, everything is lawful to the faithful, that is, because John says that they cannot sin. They then maintain that we may follow indiscriminately whatever our inclinations may lead us to. Thus they take the liberty to commit adultery, to steal, and to murder, because there can be no sin where God’s Spirit reigns. But far otherwise is the meaning of the Apostle; for he denies that the faithful sin for this reason, because God has engraven his law on their hearts, according to what the Prophet says (Jeremiah 31:33.)
McArther Bible Commentary
The fourth reason why Christians cannot practice sin is because it is incompatible with the ministry of the Holy Spirit, who has imparted a new nature to the believer (Joh 3:5-8). born of God. John wrote here of the new birth (Joh 3:7). When people become Christians, God makes them new creatures with new natures (2Co 5:17). Believers have God's characteristics because they have been born into God's family. This new nature exhibits the habitual character of righteousness produced by the Holy Spirit (Gal 5:22-24). John repeats this phrase twice for emphasis. His seed. The new birth involves the acquisition of a seed, which refers to the principle of God's life imparted to the believer at salvation's new birth. John uses this image of a planted seed to picture the divine element involved in being born again. See notes on 1Pe 1:23-25. remains. The word conveys the idea of the permanence of the new birth which cannot be reversed, for those who are truly born again are permanently transformed into a new creation (2Co 5:17; Gal 6:15; Eph 2:10). he cannot sin. This phrase once again conveys the impossibility of habitual sinning (see 1Jn 3:4, 1Jn 3:6).
Bible Cross References
Psalm 119:3 John 1:13 John 3:3 1 Peter 1:23 1 John 2:29 1 John 3:6 1 John 4:7 1 John 5:1 1 John 5:4 1 John 5:18 3 John 1:11

Verse 10

Matthew Henry's Concise Bible Commentary
The purifying influence of the hope of seeing Christ, and the danger of pretending to this, and living in sin.
The sons of God know that their Lord is of purer eyes than to allow any thing unholy and impure to dwell with him. It is the hope of hypocrites, not of the sons of God, that makes allowance for gratifying impure desires and lusts. May we be followers of him as his dear children, thus show our sense of his unspeakable mercy, and express that obedient, grateful, humble mind which becomes us. Sin is the rejecting the Divine law. In him, that is, in Christ, was no sin. All the sinless weaknesses that were consequences of the fall, he took; that is, all those infirmities of mind or body which subject man to suffering, and expose him to temptation. But our moral infirmities, our proneness to sin, he had not. He that abides in Christ, continues not in the practice of sin. Renouncing sin is the great proof of spiritual union with, continuance in, and saving knowledge of the Lord Christ. Beware of self-deceit. He that doeth righteousness is righteous, and to be a follower of Christ, shows an interest by faith in his obedience and sufferings. But a man cannot act like the devil, and at the same time be a disciple of Christ Jesus. Let us not serve or indulge what the Son of God came to destroy. To be born of God is to be inwardly renewed by the power of the Spirit of God. Renewing grace is an abiding principle. Religion is not an art, a matter of dexterity and skill, but a new nature. And the regenerate person cannot sin as he did before he was born of God, and as others do who are not born again. There is that light in his mind, which shows him the evil and malignity of sin. There is that bias upon his heart, which disposes him to loathe and hate sin. There is the spiritual principle that opposes sinful acts. And there is repentance for sin, if committed. It goes against him to sin with forethought. The children of God and the children of the devil have their distinct characters. The seed of the serpent are known by neglect of religion, and by their hating real Christians. He only is righteous before God, as a justified believer, who is taught and disposed to righteousness by the Holy Spirit. In this the children of God are manifest, and the children of the devil. May all professors of the gospel lay these truths to heart, and try themselves by them.
John Wesley's Bible Commentary
Neither he that loveth not his brother - Here is the transition from the general proposition to one particular.
McArther Bible Commentary
This summary verse is the key to verses 1Jn 3:4-10. Only two kinds of children exist in the world: children of God and children of Satan. No one can belong to both families simultaneously. Either one belongs to God's family and exhibits His righteous character or one belongs to Satan's family and exhibits his sinful nature. he who does not love his brother. This phrase introduces the readers to the second aspect of the moral test, i.e., the test of love (as in 1Jn 2:7-11). John develops this thought with verses 1Jn 3:11-24. The false teachers not only had an erroneous view of Christ's nature and displayed disobedience to God's commands, but they also displayed a distinct lack of love for true believers, who rejected their heretical teaching.
Bible Cross References
2 Samuel 13:22 Matthew 13:38 John 1:12 John 8:44 John 11:52 Romans 8:16 Romans 13:8 Colossians 3:14 1 Timothy 1:5 1 John 2:9 1 John 3:1 1 John 3:2 1 John 3:8 1 John 4:8 3 John 1:11

Verse 11

Matthew Henry's Concise Bible Commentary
Love to the brethren is the character of real Christians.
We should love the Lord Jesus, value his love, and therefore love all our brethren in Christ. This love is the special fruit of our faith, and a certain sign of our being born again. But none who rightly know the heart of man, can wonder at the contempt and enmity of ungodly people against the children of God. We know that we are passed from death to life: we may know it by the evidences of our faith in Christ, of which love to our brethren is one. It is not zeal for a party in the common religion, or affection for those who are of the same name and sentiments with ourselves. The life of grace in the heart of a regenerate person, is the beginning and first principle of a life of glory, whereof they must be destitute who hate their brother in their hearts.
John Calvin Bible Commentary
Whosoever doeth not righteousness.To do righteousness and to do sin, are here set in opposition the one to the other. Then, to do righteousness is no other thing than to fear God from the heart, and to walk in his commandments as far as human weakness will permit; for though righteousness in a strict sense is a perfect keeping of the law, from which the faithful are always far off; yet as offenses and fallings are not imputed to them by God, righteousness is that imperfect obedience which they render to him. But John declares that all who do not live righteously are not of God, because all those whom God calls, he regenerates by his Spirit. Hence newness of life is a perpetual evidence of divine adoption.Neither he who loveth not his brother. He accommodates a general doctrine to his own purpose. For hitherto he has been exhorting the faithful to brotherly love; now, for the same end, he refers to true righteousness. Hence this clause is added instead of an explanation. But I have already stated the reason why the whole of righteousness is included in brotherly love. The love of God holds, indeed, the first place; but as on it depends love towards men, it is often, as a part for the whole, comprehended under it, and also the latter under the former. Then he declares that every one who is endued with benevolence and humanity, is thus just, and is to be so deemed, because love is rite fulfillment of the law. He confirms this declaration by saying that the faithful had been sotaught from the beginning; for by these words he intimates that the statement which he made ought not to have appeared new to them.
McArther Bible Commentary
John elaborates on the love life of genuine believers. For those who are truly born again, love is an indispensable characteristic. The new nature or "seed" (1Jn 3:9) that God imparts not only exhibits holiness, but also love as a habitual characteristic (Joh 13:35; Rom 5:5; 1Th 4:9). Those who practice love give proof of the new birth. Those who do not have never been born again.
Bible Cross References
John 13:4 John 13:34 John 15:12 1 John 1:5 1 John 2:7 1 John 4:7 1 John 4:11 1 John 4:21 2 John 1:5

Verse 12

Matthew Henry's Concise Bible Commentary
Love to the brethren is the character of real Christians.
We should love the Lord Jesus, value his love, and therefore love all our brethren in Christ. This love is the special fruit of our faith, and a certain sign of our being born again. But none who rightly know the heart of man, can wonder at the contempt and enmity of ungodly people against the children of God. We know that we are passed from death to life: we may know it by the evidences of our faith in Christ, of which love to our brethren is one. It is not zeal for a party in the common religion, or affection for those who are of the same name and sentiments with ourselves. The life of grace in the heart of a regenerate person, is the beginning and first principle of a life of glory, whereof they must be destitute who hate their brother in their hearts.
John Wesley's Bible Commentary
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.
McArther Bible Commentary
As noted throughout this epistle, John often repeated the same truths, expanding on them to allow his readers to hear them in new and fresh ways. Each time, he presents the same truths in "new" packages, which expand on a particular aspect of their significance or approach the subject from a slightly different angle. Verses 1Jn 3:12-17 address the characteristic lack of love displayed by the children of the devil, while in verses 1Jn 3:18-24 he talks about the characteristics of love displayed by the children of God (see note on 1Jn 3:10).
Bible Cross References
Genesis 4:8 2 Samuel 13:22 Psalm 38:20 Proverbs 27:4 Proverbs 29:10 Matthew 5:37 John 8:40 John 8:41 Hebrews 11:4 1 John 2:13 Jude 1:11

Verse 13

Matthew Henry's Concise Bible Commentary
Love to the brethren is the character of real Christians.
We should love the Lord Jesus, value his love, and therefore love all our brethren in Christ. This love is the special fruit of our faith, and a certain sign of our being born again. But none who rightly know the heart of man, can wonder at the contempt and enmity of ungodly people against the children of God. We know that we are passed from death to life: we may know it by the evidences of our faith in Christ, of which love to our brethren is one. It is not zeal for a party in the common religion, or affection for those who are of the same name and sentiments with ourselves. The life of grace in the heart of a regenerate person, is the beginning and first principle of a life of glory, whereof they must be destitute who hate their brother in their hearts.
John Wesley's Bible Commentary
Marvel not if the world hate you - For the same cause.
McArther Bible Commentary
the world hates you. History is filled with stories of the persecution of the saints by the world (Heb 11:36-40). This does not surprise believers because hateful Satan is their father (1Jn 3:10).
Bible Cross References
Proverbs 29:27 John 15:18 John 17:14

Verse 14

Matthew Henry's Concise Bible Commentary
Love to the brethren is the character of real Christians.
We should love the Lord Jesus, value his love, and therefore love all our brethren in Christ. This love is the special fruit of our faith, and a certain sign of our being born again. But none who rightly know the heart of man, can wonder at the contempt and enmity of ungodly people against the children of God. We know that we are passed from death to life: we may know it by the evidences of our faith in Christ, of which love to our brethren is one. It is not zeal for a party in the common religion, or affection for those who are of the same name and sentiments with ourselves. The life of grace in the heart of a regenerate person, is the beginning and first principle of a life of glory, whereof they must be destitute who hate their brother in their hearts.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
We know.He commends love to us by a remarkable eulogy, because it is an evidence of a transition from death to life. It hence follows that if we love the brethren we are blessed, but that we are miserable if we hate them. There is no one who does not wish to be freed and delivered from death. Those then who by cherishing hatred willingly give themselves up to death, must be extremely stupid and senseless. But when the Apostle says, that it is known by love that we have passed into life, he does not mean that man is his own deliverer, as though he could by loving the brethren rescue himself from death, and procure life for himself; for he does not here treat of the cause of salvation, but as love is the special fruit of the Spirit, it is also a sure symbol of regeneration. Then the Apostle draws an argument from the sign, and not from the cause. For as no one sincerely loves his brethren, except he is regenerated by the Spirit of God, he hence rightly concludes that the Spirit of God, who is life, dwells in all who love the brethren. But it would be preposterous for any one to infer hence, that life is obtained by love, since love is in order of time posterior to it.The argument would be more plausible, were it said that love makes us more certain of life: then confidence as to salvation would recumb on works. But the answer to this is obvious; for though faith is confirmed by all the graces of God as aids, yet it ceases not to have its foundation in the mercy of God only. As for instance, when we enjoy the light, we are certain that the sun shines; if the sun shines on the place in which we are, we have a clearer view of it; but yet when the visible rays do not come to us, we are satisfied that the sun diffuses its brightness for our benefit. So when faith is founded on Christ, some things may happen to assist it, still it rests on Christ’s grace alone.
McArther Bible Commentary
passed from death to life, because we love. Becoming a Christian is a resurrection from death to life, and a turning from hate to love (cf. Gal 5:6, Gal 5:22). A lack of love indicates that one is spiritually dead. Love is the sure test of whether someone has experienced the new birth or is still in the darkness of spiritual death (1Jn 2:9, 1Jn 2:11). abides in death. Someone who is characterized by hate has never experienced the new birth.
Bible Cross References
John 5:24 John 13:35 1 John 2:10 1 John 5:2

Verse 15

Matthew Henry's Concise Bible Commentary
Love to the brethren is the character of real Christians.
We should love the Lord Jesus, value his love, and therefore love all our brethren in Christ. This love is the special fruit of our faith, and a certain sign of our being born again. But none who rightly know the heart of man, can wonder at the contempt and enmity of ungodly people against the children of God. We know that we are passed from death to life: we may know it by the evidences of our faith in Christ, of which love to our brethren is one. It is not zeal for a party in the common religion, or affection for those who are of the same name and sentiments with ourselves. The life of grace in the heart of a regenerate person, is the beginning and first principle of a life of glory, whereof they must be destitute who hate their brother in their hearts.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Is a murdererTo stimulate us still more to love, he shews how detestable before God is hatred. There is no one who dreads not a murderer; nay, we all execrate the very name. But the Apostle declares that all who hate their brethren are murderers. He could have said nothing more atrocious; nor is what is said hyperbolical, for we wish him to perish whom we hate. It does not matter if a man keeps his hands from mischief; for the very desire to do harm, as well as the attempt, is condemned before God: nay, when we do not ourselves seek to do an injury, yet if we wish an evil to happen to our brother from some one else, we are murderers.Then the Apostle defines the thing simply as it is, when he ascribes murder to hatred. Hence is proved the folly of men, that though they abominate the name, they yet make no account of the crime itself. Whence is this? even because the external face of things engrosses our thoughts; but the inward feeling comes to an account before God. Let no one therefore extenuate any more so grievous an evil. Let us learn to refer our judgments to the tribunal of God.
McArther Bible Commentary
Whoever hates his brother is a murderer. John presents the second of three characteristics of the devil's children with respect to their lack of love. Hatred is spiritually the same as murder in the eyes of God, i.e., the attitude is equal to the act. Hate is the seed that leads to murder, as seen in the example of Cain's hatred for Abel that resulted in murder (see notes on Mat 5:20-22; cf. Gal 5:19-21; Rev 22:15).
Bible Cross References
Leviticus 19:17 Deuteronomy 19:11 Matthew 5:21 John 8:44 Galatians 5:20 James 4:2 1 John 2:9 1 John 2:11 Revelation 21:8

Verse 16

Matthew Henry's Concise Bible Commentary
That love described by its actings.
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 has loved, and so loved. The Holy Spirit, grieved at selfishness, will leave the selfish heart without comfort, and full of darkness and terror. By what can it be known that a man has a true sense of the love of Christ for perishing sinners, or that the love of God has been planted in his heart by the Holy Spirit, if the love of the world and its good overcomes the feelings of compassion to a perishing brother? Every instance of this selfishness must weaken the evidences of a man's conversion; when habitual and allowed, it must decide against him. If conscience condemn us in known sin, or the neglect of known duty, God does so too. Let conscience therefore be well-informed, be heard, and diligently attended to.
John Wesley's Bible Commentary
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 of Solomon 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.
John Calvin Bible Commentary
Hereby perceive we, or,By this we know. He now shews what true love is; for it would not have been enough to commend it, unless its power is understood. As an instance of perfect love, he sets before us the example of Christ; for he, by not sparing his own life, testified how much he loved us. This then is the mark to which he bids them to advance. The sum of what is said is, that our love is approved, when we transfer the love of ourselves to our brethren, so that every one, in a manner forgetting himself, should seek the good of others.It is, indeed, certain, that we are far from being equal to Christ: but the Apostle recommends to us the imitation of him; for though we do not overtake him, it is yet meet, that we should follow his steps, though at a distance. Doubtless, since it was the Apostle’s object to beat down the vain boasting of hypocrites, who gloried that they had faith in Christ though without brotherly love, he intimated by these words, that except this feeling prevails in our hearts, we have no connection with Christ. Nor does he yet, as I have said, set before us the love of Christ, so as to require us to be equal to him; for what would this be but to drive us all to despair? But he means that our feelings should be so formed and regulated, that we may desire to devote our life and also our death, first to God, and then to our neighbors. There is another difference between us and Christ, — the virtue or benefit of our death cannot be the same. For the wrath of God is not pacified by our blood, nor is life procured by our death, nor is punishment due to others suffered by us. But the Apostle, in this comparison, had not in view the end or the effect of Christ’s death; but he meant only that our life should be formed according to his example.
McArther Bible Commentary
By this we know love. With this phrase, John introduces the standard of love that is reflected in genuine Christianity. It becomes the measuring stick for every expression of love (see 1Jn 3:18). John presents the third characteristic of Satan's children in terms of their lack of love. Satan's children are marked by indifference toward others' needs (see also 1Jn 3:12, 1Jn 3:15). He laid down His life for us. This expression is unique to John (Joh 10:11, Joh 10:15, Joh 10:17-18; Joh 13:37-38; Joh 15:13) and speaks of divesting oneself of something. Christian love is self-sacrificing and giving. Christ's giving up His life for believers epitomized the true nature of Christian love (Joh 15:12-13; Php 2:5-8; 1Pe 2:19-23). we also ought to lay down our lives for the brethren. God calls Christians to that same standard of love for one another as He had for us (see 1Jn 3:16).
Bible Cross References
John 10:11 John 15:13 Philippians 2:17 1 Thessalonians 2:8 1 John 2:9

Verse 17

Matthew Henry's Concise Bible Commentary
That love described by its actings.
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 has loved, and so loved. The Holy Spirit, grieved at selfishness, will leave the selfish heart without comfort, and full of darkness and terror. By what can it be known that a man has a true sense of the love of Christ for perishing sinners, or that the love of God has been planted in his heart by the Holy Spirit, if the love of the world and its good overcomes the feelings of compassion to a perishing brother? Every instance of this selfishness must weaken the evidences of a man's conversion; when habitual and allowed, it must decide against him. If conscience condemn us in known sin, or the neglect of known duty, God does so too. Let conscience therefore be well-informed, be heard, and diligently attended to.
John Wesley's Bible Commentary
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, (1 John 3:18) , of loving God.
John Calvin Bible Commentary
“My goodness reaches not to thee, but towards the saints who are on the earth is my will and my care.”
McArther Bible Commentary
whoever has this world's goods … and shuts up his heart. True love is not limited to supreme sacrifices (1Jn 3:16), but shows up in lesser ones. Genuine Christian love expresses itself in sacrificial giving to other Christians' needs (i.e., "his brother"). It is a Christian's practical love that finds motivation in helping others (1Ti 6:17-19; Heb 13:16; Jas 2:14-17). Where it does not exist, it is questionable that God's love is present. If that is so, it is also questionable whether the person is the Lord's child (1Jn 3:14).
Bible Cross References
Deuteronomy 15:7 Proverbs 14:31 Proverbs 21:13 James 2:15 James 2:16 1 John 4:20

Verse 18

Matthew Henry's Concise Bible Commentary
That love described by its actings.
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 has loved, and so loved. The Holy Spirit, grieved at selfishness, will leave the selfish heart without comfort, and full of darkness and terror. By what can it be known that a man has a true sense of the love of Christ for perishing sinners, or that the love of God has been planted in his heart by the Holy Spirit, if the love of the world and its good overcomes the feelings of compassion to a perishing brother? Every instance of this selfishness must weaken the evidences of a man's conversion; when habitual and allowed, it must decide against him. If conscience condemn us in known sin, or the neglect of known duty, God does so too. Let conscience therefore be well-informed, be heard, and diligently attended to.
John Wesley's Bible Commentary
Not in word - Only. But in deed - In action: not in tongue by empty professions, but in truth.
John Calvin Bible Commentary
Let us not love in wordThere is a concession in this first clause; for we cannot love in tongue only; but as many falsely pretend this, the Apostleconcedes, according to what is often done, the name of the thing to their dissimulation, though, in the second clause, he reproves their vanity, when he denies that there is reality except in the deed. For thus ought the words to be explained, — Let us not profess by the tongue that we love, but prove it by the deed; for this is the only true way of shewing love.
McArther Bible Commentary
in word or in tongue … in deed and in truth. Claiming to love is not enough. Love is not sentiment, but deeds.
Bible Cross References
Ezekiel 33:31 John 17:19 1 John 2:1 1 John 3:7 2 John 1:1 3 John 1:1

Verse 19

Matthew Henry's Concise Bible Commentary
That love described by its actings.
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 has loved, and so loved. The Holy Spirit, grieved at selfishness, will leave the selfish heart without comfort, and full of darkness and terror. By what can it be known that a man has a true sense of the love of Christ for perishing sinners, or that the love of God has been planted in his heart by the Holy Spirit, if the love of the world and its good overcomes the feelings of compassion to a perishing brother? Every instance of this selfishness must weaken the evidences of a man's conversion; when habitual and allowed, it must decide against him. If conscience condemn us in known sin, or the neglect of known duty, God does so too. Let conscience therefore be well-informed, be heard, and diligently attended to.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
And hereby we know, or,by this we know. The wordtruth, he takes now in a different sense; but there is a striking similarity in the words, — If we, in truth, love our neighbors, we have an evidence that we are born of God, who is truth, or that the truth of God dwells in us. But we must ever remember, that we have not from love the knowledge which the Apostle mentions, as though we were to seek from it the certainty of salvation. And doubtless we know not otherwise that we are the children of God, than as he seals his free adoption on our hearts by his own Spirit., and as we receive by faith the sure pledge of it offered in Christ. Then love is accessory or an inferior aid, a prop to our faith, not a foundation on which it rests.Why then does the Apostle say, We shall assure our hearts before God? He reminds us by these words, that faith does not exist without a good conscience; not that assurance arises from it or depends on it, but that then only we are really and not falsely assured of our union with God, when by the efficacy of his Holy Spirit he manifests himself in our love. For it is ever meet and proper to consider what the Apostle handles; for as he condemns feigned and false profession of faith, he says that a genuine assurance before God we cannot have, except his Spirit produces in us the fruit of love. Nevertheless, though a good conscience cannot be separated from faith, yet no one should hence conclude that we must look to our works in order that our assurance may be certain.
McArther Bible Commentary
by this we know. A lifestyle of love in action is the demonstrable proof of salvation (see 1Jn 3:16). shall assure our hearts before Him. John gives three benefits of love for the true Christian. The first benefit is assurance of salvation since love in action is the test of Christian profession (cf. 1Jn 4:7; Joh 13:34-35).
Bible Cross References
1 John 2:21 1 John 3:20

Verse 20

Matthew Henry's Concise Bible Commentary
That love described by its actings.
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 has loved, and so loved. The Holy Spirit, grieved at selfishness, will leave the selfish heart without comfort, and full of darkness and terror. By what can it be known that a man has a true sense of the love of Christ for perishing sinners, or that the love of God has been planted in his heart by the Holy Spirit, if the love of the world and its good overcomes the feelings of compassion to a perishing brother? Every instance of this selfishness must weaken the evidences of a man's conversion; when habitual and allowed, it must decide against him. If conscience condemn us in known sin, or the neglect of known duty, God does so too. Let conscience therefore be well-informed, be heard, and diligently attended to.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
For if our heart condemn usHe proves, on the other hand, that they in vain possess the name and appearance of Christians, who have not the testimony of a good conscience. For if any one is conscious of guilt, and is condemned by his own heart, much less can he escape the judgment of God. It hence follows, that faith is subverted by the disquiet of an evil conscience.He says, that God is greater than our heart, with reference to judgment, that is, because he sees much more keenly than we do, and searches more minutely and judges more severely. For this reason, Paul says, that though he was not conscious of wrong himself, yet he was not therefore justified, (1 Corinthians 4:4;) for he knew that however carefully attentive he was to his office, he erred in many things, and through inadvertence was ignorant of mistakes which God perceived. What then the Apostle means is, that he who is harassed and condemned by his own conscience, cannot escape the judgment of God.To the same purpose is what immediately follows, that God knowethorseeth all thingsFor how can those things be hid from him which we, who in comparison with him are dull and blind, are constrained to see? Then take this explanation, “Since God sees all things, he is far superior to our hearts.” For to render a copulative as a causal particle is no new thing. The meaning is now clear, that since the knowledge of God penetrates deeper than the perceptions of our conscience, no one can stand before him except the integrity of his conscience sustains him.But here a question may be raised. It is certain that the reprobate are sometimes sunk by Satan into such stupor, that they are no longer conscious of their own evils, and. without alarm or fear, as Paul says, rush headlong into perdition; it is also certain, that hypocrites usually flatter themselves, and proudly disregard the judgment of God, for, being inebriated by a false conceit as to their own righteousness, they feel no convictions of sin. The answer to these things is not difficult; hypocrites are deceived because they shun the light; and the reprobate feel nothing, because they have departed from God; and, indeed there is no security for an evil conscience but in hiding-places. But the Apostle speaks here of consciences which God draws forth to the light, forces to his tribunal, and fills with an apprehension of his judgment. Yet; it is at the same time generally true, that we cannot have a calm peace except that which God’s Spirit gives to purified hearts; for those who, as we have said, are stupefied, often feel secret compunctions, and torment themselves in their lethargy.
McArther Bible Commentary
if our heart condemns us, God is greater. God knows those who are truly His (2Ti 2:19) and wants to assure His own of their salvation. Although Christians may have insecurities and doubts about salvation, God does not condemn them (Rom 8:1). Displaying love as a pattern of life is the proof that believers stand uncondemned before God.
Bible Cross References
Romans 8:34 1 John 3:19 1 John 3:21 1 John 4:4

Verse 21

Matthew Henry's Concise Bible Commentary
That love described by its actings.
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 has loved, and so loved. The Holy Spirit, grieved at selfishness, will leave the selfish heart without comfort, and full of darkness and terror. By what can it be known that a man has a true sense of the love of Christ for perishing sinners, or that the love of God has been planted in his heart by the Holy Spirit, if the love of the world and its good overcomes the feelings of compassion to a perishing brother? Every instance of this selfishness must weaken the evidences of a man's conversion; when habitual and allowed, it must decide against him. If conscience condemn us in known sin, or the neglect of known duty, God does so too. Let conscience therefore be well-informed, be heard, and diligently attended to.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
If our heart condemns notI have already explained that this refers not tohypocrites nor to the gross despisers of God. For how muchsoever the reprobate may approve of their own lives, yetthe Lord, as Solomon says,weigheth their hearts. (Proverbs 16:2.) This balance of God, by which he tries men, is such, that no one can boast that he has a clean heart. The meaning, then, of the Apostle’s words is, that then only we come in calm confidence into God’s presence, when we bring with us the testimony of a heart conscious of what is right and honest. That saying of Paul is indeed true, that by faith, which relies on the grace of Christ, anaccess to God with confidence is opened to us, (Ephesians 3:12;) and also, that peace is given us by faith, that our consciences may stand peaceably before God. (Romans 5:1.) But there is not much difference between these sentences; for Paul shews the cause of confidence, but John mentions only an inseparable addition, which necessarily adheres to it, though it be not the cause.Here, however, arises a greater difficulty, which seems to leave no confidence in the whole world; for who can be found whose heart reproves him in nothing? To this I answer, that the godly are thus reproved, that they may at the same time be absolved. For it is indeed necessary that they should be seriously troubled inwardly for their sins, that terror may lead them to humility and to a hatred of themselves; but they presently flee to the sacrifice of Christ, where they have sure peace. Yet the Apostle says, in another sense, that they are not condemned, because however deficient they may confess themselves to be in many things, they are still relieved by this testimony of conscience, that they truly and from the heart fear God and desire to submit to his righteousness. All who possess this godly feeling, and at the same time know that all their endeavors, how muchsoever they come short of perfection, yet please God, are justly said to have a calm or a peaceful heart, because there is no inward compunction to disturb their calm cheerfulness.
McArther Bible Commentary
confidence toward God. Love banishes self-condemnation. When a Christian recognizes in his life the manifestation of love in deeds and actions, it results in confidence about his relationship with God.
Bible Cross References
Romans 14:22 Ephesians 3:12 1 John 2:7 1 John 2:28 1 John 3:2 1 John 3:20 1 John 5:14

Verse 22

Matthew Henry's Concise Bible Commentary
The advantage of faith, love, and obedience.
When believers had confidence towards God, through the Spirit of adoption, and by faith in the great High Priest, they might ask what they would of their reconciled Father. They would receive it, if good for them. And as good-will to men was proclaimed from heaven, so good-will to men, particularly to the brethren, must be in the hearts of those who go to God and heaven. He who thus follows Christ, dwells in Him as his ark, refuge, and rest, and in the Father through him. This union between Christ and the souls of believers, is by the Spirit he has given them. A man may believe that God is gracious before he knows it; yet when faith has laid hold on the promises, it sets reason to work. This Spirit of God works a change; in all true Christians it changes from the power of Satan to the power of God. Consider, believer, how it changes thy heart. Dost not thou long for peace with God? Wouldst thou not forego all the world for it? No profit, pleasure, or preferment shall hinder thee from following Christ. This salvation is built upon Divine testimony, even the Spirit of God.
McArther Bible Commentary
The second benefit of love is answered prayer (see 1Jn 3:19). Since love is the heart of obedience to the law (cf. Mat 22:37-40; Rom 13:8-10), its presence in one's life evidences submission to God which He blesses by answered prayers.
Bible Cross References
Job 22:26 Matthew 7:7 Matthew 21:22 John 8:29 John 9:31 Hebrews 13:21 James 4:3 1 John 2:3 1 John 5:14

Verse 23

Matthew Henry's Concise Bible Commentary
The advantage of faith, love, and obedience.
When believers had confidence towards God, through the Spirit of adoption, and by faith in the great High Priest, they might ask what they would of their reconciled Father. They would receive it, if good for them. And as good-will to men was proclaimed from heaven, so good-will to men, particularly to the brethren, must be in the hearts of those who go to God and heaven. He who thus follows Christ, dwells in Him as his ark, refuge, and rest, and in the Father through him. This union between Christ and the souls of believers, is by the Spirit he has given them. A man may believe that God is gracious before he knows it; yet when faith has laid hold on the promises, it sets reason to work. This Spirit of God works a change; in all true Christians it changes from the power of Satan to the power of God. Consider, believer, how it changes thy heart. Dost not thou long for peace with God? Wouldst thou not forego all the world for it? No profit, pleasure, or preferment shall hinder thee from following Christ. This salvation is built upon Divine testimony, even the Spirit of God.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
the reason is, as we have elsewhere said, that as brotherly love flows from the love of God, so it is a sure and real evidence of it.On the name of his SonThe name refers to preaching; and this connection deserves to be noticed, for few understand what it is to believe on Christ; but from this mode of speaking, we may easily conclude that the only right faith is that which embraces Christ as he is set forth in the Gospel. Hence also it is, that there is no faith without teaching, as Paul also shews to us inRomans 10:14. We must at the same time observe, that the Apostle includes faith in the knowledge of Christ; for he is the living image of the Father, and in him are laid up all the treasures of wisdom and knowledge. As soon, then, as we turn aside from him, we cannot do anything else but wander in error.
McArther Bible Commentary
Cf. 1Jn 4:13. These verses again repeat the three features of this epistle-believing, loving, and obeying-which are the major evidences of true salvation. The third benefit of love is the abiding presence and empowering of the Holy Spirit.
Bible Cross References
John 1:12 John 2:23 John 3:18 John 6:29 John 13:34 John 15:12 1 John 2:7 1 John 2:8 1 John 4:15 1 John 5:13

Verse 24

Matthew Henry's Concise Bible Commentary
The advantage of faith, love, and obedience.
When believers had confidence towards God, through the Spirit of adoption, and by faith in the great High Priest, they might ask what they would of their reconciled Father. They would receive it, if good for them. And as good-will to men was proclaimed from heaven, so good-will to men, particularly to the brethren, must be in the hearts of those who go to God and heaven. He who thus follows Christ, dwells in Him as his ark, refuge, and rest, and in the Father through him. This union between Christ and the souls of believers, is by the Spirit he has given them. A man may believe that God is gracious before he knows it; yet when faith has laid hold on the promises, it sets reason to work. This Spirit of God works a change; in all true Christians it changes from the power of Satan to the power of God. Consider, believer, how it changes thy heart. Dost not thou long for peace with God? Wouldst thou not forego all the world for it? No profit, pleasure, or preferment shall hinder thee from following Christ. This salvation is built upon Divine testimony, even the Spirit of God.
John Wesley's Bible Commentary
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.
Bible Cross References
John 6:56 John 10:38 John 14:17 Romans 8:9 Romans 8:14 1 Thessalonians 4:8 1 John 2:3 1 John 2:5 1 John 2:6 1 John 2:24 1 John 4:13 1 John 4:15