Exegetical and Hermeneutical Commentary of 1 John 3:10
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.
10. In this ] These words, like ‘for this cause’ ( 1Jn 3:1) refer to what precedes rather than to what follows: but here what follows is similar to what precedes, so that in any case ‘in this’ means ‘by doing or not doing righteousness’.
are manifest ] A man’s principles are invisible, but their results are visible: ‘By their fruits ye shall know them’ (Mat 7:16-20).
the children of the devil ] The expression occurs nowhere else in N. T., but we have ‘son of the devil,’ Act 13:10: comp. ‘children of wrath’ (Eph 2:3), and ‘ye are of your father the devil’ (Joh 8:44). All mankind are God’s children by creation: as regards this a creature can have no choice. But a creature endowed with free will can choose his own parent in the moral world. The Father offers him the ‘right to become a child of God’ (Joh 1:12); but he can refuse this and become a child of the devil instead. There is no third alternative.
It was for pressing the doctrine that a tree is known by its fruits to an extreme, and maintaining that a world in which evil exists cannot be the work of a good God, that the heretic Marcion was rebuked by S. John’s disciple Polycarp, in words which read like an adaptation of this text, “I know thee for the firstborn of Satan ” (Iren. Haer. III. iii. 4). And in his Epistle (VII. 1) Polycarp writes, “Whosoever does not confess the witness of the cross is of the devil ”.
neither he that loveth not his brother ] Here again note the way in which S. John’s divisions shade off into one another (see on 1Jn 2:28-29). Doing righteousness, the mark of God’s children, suggests the thought of brotherly love, for love is righteousness in relation to others; ‘For the whole law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself’ (Gal 5:14). Love suggests its opposite, hate; and these two form the subject of the next paragraph. Some editors would make the new section begin here in the middle of 1Jn 3:10. It is perhaps better to draw the line between 1Jn 3:12-13, considering 1Jn 3:11-12 as transitional.
‘He that loveth not his brother is not of God’, for a child of God will love all whom God loves. This prepares us for the statements in 1Jn 4:7; 1Jn 4:20-21.
Fuente: The Cambridge Bible for Schools and Colleges
In this the children of God are manifest … – That is, this furnishes a test of their true character. The test is found in doing righteousness, and in the love of the brethren. The former he had illustrated; the latter he now proceeds to illustrate. The general idea is, that if a person is not truly a righteous person, and does not love the brethren, he cannot be a child of God. Perhaps by the phrase in this, using a pronoun in the singular number, he means to intimate that an important part of righteousness consists in brotherly love.
Whosoever doeth not righteousness, is not of God – In 1Jo 3:7, he had said that he that doeth righteousness is of God.
If that is true, then what he here affirms must be true also, that a man who does not righteousness is not of God. The general idea is the same, that no one can be a true Christian who is not in fact a righteous man.
Neither he that loveth not his brother – The illustration of this point continues to 1Jo 3:18. The general sense is, that brotherly love is essential to the Christian character, and that he who does not possess it cannot be a Christian. On the nature and importance of brotherly love as an evidence of piety, see the notes at Joh 13:34-35.
Fuente: Albert Barnes’ Notes on the Bible
1Jn 3:10
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
Two classes of men
I.
Men are divided into two classes, the children of God and the children of the devil. This assumption is very contrary to the prevailing views and practices of men. Many make no inquiry to what class they belong. Some who have thought upon it consider it is not possible to obtain satisfaction, and they dismiss it from their minds. They are satisfied to live in entire uncertainty. Or if they do classify men, themselves included, it is a very different summary from that of the apostle. Their reckoning makes many classes. They are as numerous as the phases of human society. Think, then, of this Divine distinction. Some are the children of God. They have been born of Him. This is the one class. But how different is the other? They are the children of the devil. Like him they have fallen from their original righteousness. They have been under his influence ever since they came into the world. These are the only two classes known to God. The Scriptures never recognise any other here. Neither shall any but these be found at the last judgment.
II. This distinction may be manifested. In this the children of God are manifest, and the children of the devil. This statement may be understood with reference to ourselves or others. Contemplate it in both relations.
1. If we are the children of God this ought to be manifest to ourselves.
2. It is, however, its manifestation to others that appears to be specially spoken of in the text. The proofs are such as are cognizable by others. To a large extent the evidence of conversion to ourselves and to others is the same. In our own case, however, there is consciousness, which cannot be had in the case of others. The two states in question are the most contrary to one another that can possibly be conceived. The change from the one to the other is the most marked and decided of which the human mind can be the subject. Might not such a change be expected to be manifest? Its necessary and habitual operation is a constant testimony to its existence. It is like the ointment that betrays itself. The flowing stream is proof of a living fountain. And if the life be holy there must be a cause that lies deeper than any human purpose.
III. The evidences by which they are made manifest. Two are mentioned–He that doeth not righteousness is not of God, neither he that loveth not his brother. It is observable that these evidences are put in the negative form, and an important lesson is suggested by it. The absence of well-doing is sufficient for condemnation. It is not enough that we cease to do evil, we must learn to do well.
1. He that doeth not righteousness is not of God. A man who is not exhibiting righteousness in his deportment gives no proof that he is born of God.
2. With this general deportment a special grace is associated–Neither he that loveth not his brother. (J. Morgan, D. D.)
The distinguishing character of a good and a bad man
I. The character and mark of difference between a good and bad man. Whosoever doeth not righteousness is not of God; which implies, on the contrary, that whosoever doeth righteousness is of God.
1. Who they are that in the apostles sense may be said not to do righteousness.
(1) They that live in the general course of a wicked life, in the practice of great and known sins.
(2) They who live in the habitual practice of any one known sin, or in the neglect of any considerable part of their known duty.
(3) They who are guilty of the single act of a very notorious crime; as a deliberate act of blasphemy, of murder, perjury, fraud, or oppression, or of any other crime of the like enormity.
2. Who they are that in the apostles sense may be said to do righteousness. In short, they who in the general course of their lives do keep the commandments of God. I choose rather to describe a righteous man by the actual conformity of the general course of his actions to the law of God, than by a sincere desire or resolution of obedience. For a desire may be sincere for the time it lasts, and yet vanish before it comes to any real effect. No man believes hunger to be meat, or thirst to be drink; and yet there is no doubt of the truth and sincerity of these natural desires. No man thinks that a greedy desire to be rich is an estate, or that ambition, or an insatiable desire of honour is really advancement; just so, and no otherwise, a desire to be good is righteousness.
II. By this mark every man may, with due care and diligence, arrive at the certain knowledge of his spiritual state and condition.
1. By this character, as I have explained it, he that is a bad man may certainly know himself to be so, if he will but consider his condition and do not wilfully delude himself. For the customary practice of any known sin is utterly inconsistent with sincere resolutions and endeavours against it.
2. By this character, likewise, they that are sincerely good may generally be well assured of their good condition, and that they are the children of God. And there are but two things necessary to evidence this to them–that the general course of their actions be agreeable to the laws of God; and that they be sincere and upright in those actions.
III. Whence it comes to pass, that notwithstanding this, so many persons are at so great uncertainty about their spiritual condition.
1. We will consider the grounds of the false hopes of men really bad concerning their good condition.
(1) Some rely upon the profession of the Christian faith, and their being baptized into it. But this, so far from being any exemption from a good life, is the most solemn obligation to it.
(2) Others trust to their external devotion; they frequent the church and serve God constantly, they pray to Him and hear His Word, and receive the blessed sacrament. But this so far from making amends for the impiety of our lives, spoils all the acceptance of our devotions.
(3) Others, who are sensible they are very bad, depend very much upon their repentance, especially if they set solemn times apart for it. And there is no doubt but that a sincere repentance will put a man into a good condition; but then no repentance is sincere but that which produceth a real reformation in our lives.
(4) Others satisfy themselves with the exercise of some particular graces and virtues, justice, and liberality, and charity. And is it not a thousand pities that thy life is not all of a piece, and that all the other parts of it are not answerable to these?
(5) Some who are very careful of their outward conversation, but yet are conscious to themselves of great secret vices, when they can find no comfort from the testimony of their own consciences, are apt to comfort themselves in the good opinion which perhaps others have of them. But if we know ourselves to be bad, it is not the good opinion of others which can either alter or better our condition. Trust nobody, concerning thyself rather than thyself, because nobody can know thee so well as thou mayest know thyself.
2. The causeless doubts and jealousies of men really good concerning their bad condition.
(1) Some are afraid that they are reprobated from all eternity, and therefore cannot be the children of God. But no man hath reason to think himself rejected of God, either from eternity or in time, that does not find the marks of reprobation in himself–I mean an evil heart and life.
(2) Good men are conscious to themselves of many frailties and imperfections; and, therefore, they are afraid of their condition. But God considers the infirmities of our present state, and expects no other obedience from us, in order to our acceptance with Him, but what this state of imperfection is capable of.
(3) They are afraid their obedience is not sincere, because it proceeds many times from fear, and not always out of pure love to God. For answer to this: it is plain from Scripture that God propounds to men several motives to obedience–some proper to work upon their fear, some upon their hope, others upon their love; from whence it is evident He intended they should all work upon us.
(4) Another case of doubting in good men is, from a sense of their imperfect performance of the duties of religion and of the abatement of their affections towards God at some times. But our comfort is, that God doth not measure mens sincerity by the tides of their affections, but by the constant bent of their resolutions and the general tenor of their actions.
(5) Another cause of these doubts is, that men expect more than ordinary and reasonable assurance of their good condition–some particular revelation from God, an extraordinary impression upon their minds. God may give this when and to whom He pleases, but I do not find He hath anywhere promised it.
(6) As for the case of melancholy, it is not a reasonable case, and therefore doth not fall under any certain rules and directions.
3. There are likewise others, who upon good grounds are doubtful of their condition, and have reason to be afraid of it; those, I mean, who have some beginnings of goodness, which yet are very imperfect. The proper direction to be given them in order to their peace is, by all means to encourage them to go on and fortify their resolutions; to be more vigilant and watchful over themselves, to strive against sin, and to resist it with all their might.
Conclusion:
1. From hence we learn the great danger of sins of omission as well as commission.
2. It is evident from what hath been said, that nothing can be vainer than for men to live in any course of sin and yet to pretend to be the children of God and to hope for eternal life.
3. You see what is the great mark of a mans good or bad condition: whosoever doeth righteousness is of God, and whosoever doeth not righteousness is not of God. (J. Tillotson, D. D.)
The manifestation of character
I. The persons opposed are the children of God and the children of the devil, i.e., good and bad men. It is common in the Scripture to call persons, distinguished by any quality or acquisition, the children of those from whom it was originally derived, or by whom it was preeminently possessed.
1. This division is the most general and universal.
2. It is also a division the most serious and eventful. It overlooks everything adventitious, and considers only character. It passes by the distinctions of speech, complexion, rank; and regards the soul and eternity.
3. Let us consider, farther, what results from these relations. According as you are the children of God, or the children of the devil, you are crowned with honour or covered with disgrace.
4. Upon these connections innumerable privileges or evils depend. Are you the children of God? Heaven is your home. And here you shall want no good thing. But I leave you to fill up the remaining article, and to think of the children of the wicked one. I leave you to reflect upon the miseries they endure, from their perplexities, their fears, their passions, and their pursuits in life. I leave you to look forward to the horrors which will devour mere in a dying hour.
II. The possibility of ascertaining in which of these classes you rank. The children of God and the children of the devil are manifest. Observe, it is not spoken of as a future, but as a present discovery–they are manifest.
1. They are manifest to God. It is impossible to impose upon Him; He is not mocked.
2. They are manifest to others. The tree is known by its fruit.
3. They are manifest to themselves. It will readily be acknowledged that it is not possible for a man to be wicked without knowing it.
(1) Is it not necessary for him to be able to know his character? If promises are made to a religions state, how can he claim these promises unless he can determine that he is in this state?
(2) What is religion? An unintelligible mystery? a charm? an operation which passes upon us and leaves no trace behind? Is it not the most serious concern in which we were ever engaged? Is it not a general and continued course of action? The business of life, to which we endeavour to render everything else subordinate? Our prevailing aim? And is this incapable of being known?
III. The marks of distinction between these characters. In this the children of God are manifest, and the children of the devil. In what? Not in temporal success. This is given or withheld too indiscriminately to allow of our knowing love or hatred. In what? Not in religious profession. Judas and Demas were both visible members of the Church of God. In what? Not in talking–not in controversy–not in a sound creed–not in the pronunciation of the Shibboleths of a particular party. In this the children of God are manifest, and the children of the devil; he that doeth not righteousness is not of God, neither he that loveth not his brother.
1. The manner in which the subject is expressed. It is held forth negatively–nor is this without design. It reminds us that omissions decide the character, even where there is no positive vice.
2. The union of these excellences is worthy of our notice. We commonly see them combined in the Scripture. It is said of a good man, He is gracious, and full of compassion, and righteous.
3. From these arises a criterion by which we are to judge of the reality and genuineness of religion–not that these are the only marks which we are to employ; but all the rest will be delusive, if unaccompanied with this righteousness and love. (W. Jay.)
Self-manifestation
As there is a God, and a devil, a heaven, and a hell, a kingdom of glory, and a kingdom of darkness, so there are several sorts appertaining to both; and at the day of judgment there shall be a final separation made betwixt both. Now the one of these two sorts are in the very text called the children of God; the other, the children of the devil. Now to speak of the difference which is betwixt the children of God and the children of the devil. This difference is twofold, either general or particular. The general is the doing or not doing of righteousness; the negative is here only named, but in it as in all negative rules the affirmative is included. By righteousness is understood that holy and righteous course which God requireth of us, whether in general as we be Christians, or in particular according to our places and callings allotted unto us by God. The rule of righteousness is the Scripture; in it the Lord hath showed what is good, that only deserves to be entertained as our Spiritual Counsellor, that alone is able to make a man wise unto salvation. The doing of righteousness is twofold.
1. Legal, and
2. Evangelical.
The legal doing is the perfection of all duties, both in manner and form, both for the number and measure of them; which kind of doing was never found in any mere man since the fall of Adam. The Evangelical doing is mingled with much weakness, and is good only in acceptation with God by Jesus Christ. Of this doing the Spirit of God speaketh here, and it consists upon the concurrence of these following particulars.
1. A caring and studying to prove what is the good will of God, how He will be served, and wherewith He will be pleased.
2. An inflamed love and affection to that righteousness which is pleasing unto God.
3. A desire, that if it were possible, the whole course of the life and conversation might be suitable thereunto.
4. A firmness of resolution, to frame and set the whole and continual endeavour to the performance of it.
5. A speedy applying of oneself therein.
6. A careful catching of all opportunities to help forward this good purpose.
7. A diligent survey of ones own courses.
8. A bitter bewailing of slips and infirmities, together with a kind of holy indignation at ones own self, that he should so grossly and ordinarily sin against the Lord.
9. An increase of care (after a soil received) and of watchfulness, together with a fear of running afresh into the same or like offence. And as these things cannot be in an unregenerate person, so they cannot but be in those whom the Lord hath chosen to be His. (S. Hieron.)
Connexion of doing righteousness with brotherly love as proving a Divine birth
1. Consider that old message or commandment, heard from the beginning, that we should love one another. On what is it based? It cannot, since the Fall, be based on our joint participation in the ills to which the Fall has made us heirs. It is redemption, and redemption alone, with the regeneration which is involved in it, that makes mutual brotherly love among men, in its true and deep sense, a practicable duty, an attainable grace. It is only one who, being born of God, doeth righteousness as knowing God to be righteous, that is capable of really loving his fellow man as a brother.
2. No such brotherly love is possible for him who, not doing righteousness, is not of God. His frame of mind must be that of Cain; a frame of mind that but too unequivocally identifies him as one of the devils children, and not of Gods. It was not because he was void of natural affection, or because his disposition was one of wanton cruelty and bloodthirstiness; it was not in the heat of sudden passion, or in a quarrel about any earthly good, that Cain slew his brother; but because his own works were evil, and his brothers righteous. It is this which chiefly marks the instigation of the devil; and his fatherhood of Cain, and such as Cain. More than anything else on earth; infinitely more than any remains of remnants of good that the Fall has left in human nature and human society–for these he can turn to his own account and make his own use of–does that wicked one detest the faintest trace of the footsteps, the slightest breathing of the spirit of Him whose goings forth have been from of old; who has been ever in the world, the Wisdom and the Word of God, the light and the life of men. Let the truth and righteousness of God be brought so near to a man, by the Divine Word and Spirit, as to stir and trouble thoroughly his inward moral sense, while his desire and determination to stand his ground and not give in remains unabated, or rather is inflamed and aggravated; let the process go on; and let all attempts towards an accommodation, between the consciences increasing soreness and the hearts increasing self-righteousness and self-will, be one after another frustrated and foiled; you have then the making of a Cain, a very child of the devil, who, if need be and opportunity serve, will not scruple to cut short the terrible debate and end the intolerable strife by slaying his brother Abel; by crucifying the Lord of glory! O my fellow sinner, let us beware! (R. S. Candlish, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. In this the children of God are manifest] Here is a fearful text. Who is a child of the devil? He that commits sin. Who is a child of God? He that works righteousness. By this text we shall stand or fall before God, whatever our particular creed may say to the contrary.
Neither he that loveth not his brother.] No man is of God who is not ready on all emergencies to do any act of kindness for the comfort, relief, and support of any human being. For, as God made of one blood an the nations of men to dwell upon the face of the whole earth, so all are of one family; and consequently all are brethren, and should love as brethren.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Upon what was said, he reduces all men each to their own family and father, concluding it manifest whither they belonged; i.e. he shows, upon the grounds before expressed, who do not belong to God and his family, leaving it thence to be collected, since two fathers and families divide the world, to which they must be reckoned; i.e. they belong not to God, and consequently to that worst of fathers, who first, in the general, do not righteousness; the devil being the first sinner, they are his descendants; and who next, particularly, love not their brethren, which most expressly demonstrates a diabolical nature.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. children of the devil(Seeon 1Jo 3:8; Ac13:10). There is no middle class between the children of God andthe children of the devil.
doeth notrighteousnessContrast 1Jo2:29.
he that loveth not hisbrother (1Jo 4:8); aparticular instance of that love which is the sum andfulfilment of all righteousness, and the token (not loud professions,or even seemingly good works) that distinguishes God’s children fromthe devil’s.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In this the children of God are manifest,…. By regenerating grace, and not sinning, in the sense before explained, in consequence of it: adoption is an act of God’s grace and sovereign will; it is secret in his own heart, and is secured in divine predestination, and in the covenant of grace, and is antecedent to regeneration: regeneration and faith do not make men the children of God, but manifest them to be so; adoption makes them the children of God, and entitles them to the inheritance; regeneration gives them the nature of the children of God, and makes them meet for it, and manifests their right unto it; not to the men of the world, but to themselves and other saints:
and the children of the devil; such as imitate him, do his will and his lusts, and are openly under his power and influence; these are distinguishable from regenerate persons, and the children of God, by their lives and conversations; so the people of the nations of the world are called, , “the children of Samael”, and the serpent, by the Jews m, which are with them the names of the devil.
Whosoever doth not righteousness is not of God: that is, he does; not appear to be born of God, who does not by faith lay hold on the righteousness of Christ for his justification before God, and acceptance with him; and who does not do works of righteousness in faith from a principle of love, and with a view to the glory of God; for where regenerating grace is, there will be such graces and such practices:
neither he that loveth not his brother; for as he that loveth God, and Christ, and the brethren, appears manifestly to be born again, and to have passed from death to life, so he that does not is in darkness, in a state of unregeneracy, and walks and continues therein; for was he born again, he would be taught of God to love the saints; see 1Jo 4:7.
m Raya Mehimna in Zohar in Lev. fol. 34. 2.
Fuente: John Gill’s Exposition of the Entire Bible
In this ( ). As already shown. A life of sin is proof that one is a child of the devil and not of God. This is the line of cleavage that is obvious to all. See Joh 8:33-39 for the claim of the Pharisees to be the children of Abraham, whereas their conduct showed them to be children of the devil. This is not a popular note with an age that wishes to remove all distinctions between Christians and the world.
Doeth not righteousness ( ). Habit (linear present participle) again of not doing righteousness, as in verse 7 of doing it. Cf. and (doing and not doing) in Matt 7:24; Matt 7:26.
Neither (). Literally, “and,” but with the ellipsis of (is not of God). The addition here of this one item about not loving ( ) one’s brother is like Paul’s summary in Ro 13:9, a striking illustration of the general principle just laid down and in accord with 2:9-11.
Fuente: Robertson’s Word Pictures in the New Testament
In this [ ] . See on 2 3.
Children of the devil [ ] . The only occurrence of the phrase. Compare Act 13:10, and see Joh 8:44.
Righteousness. Here the article is wanting, compare ver. 7. Righteousness is regarded, not in its completeness, but as bearing a particular character. It will be interesting to follow out the same distinction between the following words with and without the article : ajmartia sin; ajgaph love; zwh life; ajlhqeia truth.
Fuente: Vincent’s Word Studies in the New Testament
1) “In this the children of God are manifest” (Greek en touto) In this, or “in this way” (I am about to show you) children of God are manifest or to be recognized – while not judges of ones salvation, reasonable conclusions are to be drawn from the behavior of men
2) “And the children of the devil.” The devil “has” or “holds” children in his Spiritually degenerate realm Joh 8:44; 1Jn 3:8.
3) “Whosoever doeth not righteousness is not of God,” Any person void of righteousness, or not actively pursuing righteous living and deeds toward his fellowman, John asserts, (Greek ouk estin ek tou theou) means is not out of the God, or is not saved. “Every good tree bringeth forth good fruit.” Mat 7:17.
4) “Neither he that loveth not his brother.” Just as anyone who produces not righteous fruit (at least some) repeatedly is not of God, negatively he that has not a flowing, continuing manifest love for his brother, is not of God either. 1Jn 2:9-11; Joh 13:34-35.
LOVING AND LIVING TOGETHER
Fuente: Garner-Howes Baptist Commentary
10 In this the children of God are manifest. He shortly draws this conclusion, that those in vain claim a place and a name among the children of God, who do not prove themselves to be such by a pious and holy life, since by this evidence they shew that they differ from the children of the devil. But he does not mean that they are thus manifested, so as to be openly recognized by the whole world; but his meaning is only this, that the fruit and adoption always appear in the life.
Fuente: Calvin’s Complete Commentary
10. This manifest The open, manifest difference between the two is their moral conduct.
Loveth not Guarding against the idea that it is the action of the body alone that constitutes the test, and including the act of the soul as living.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘In this the children of God are clearly revealed, and the children of the devil. Whoever does not practise righteousness is not of God, nor he who loves not his brother.’
So the children of God are clearly revealed. They are revealed by the fact that they love God and obey His teachings, that they are those who love their brothers who are true in the faith. This does not make them children of God, it results from the fact that they are. But those who do not seek to obey God’s will, who are not ‘righteous’, and who do not love those who are true in the faith, simply reveal themselves as what they are, the children of the Devil (that is, those who behave like the Devil in his refusal to listen to God).
It should be noted that the level of righteousness might differ from babyhood to maturity. For the babe in Christ must learn what righteousness is. But the aim of each will now be the same. To please God and be done with sin.
It will be noted that there is no suggestion of being ‘begotten by the Devil’. The Devil works by deceit and treachery, not by begetting. He is an intruder. The contrast with being begotten or born of God is being begotten or born of human flesh. When men are taken by him and ensnared by him it is a work of outrage. It is not the natural order of things. But nevertheless it is their free choice. They too respond because of what they are. They have by free choice taken up their stand against the will of God.
‘Nor he who loves not his brother.’ This seeming appendage now introduces a whole section where the main emphasis is on love, both God’s love and love for one’s brothers and sisters in Christ.
Fuente: Commentary Series on the Bible by Peter Pett
1Jn 3:10. In this the children of God are manifest, &c. All men are either the children of God, or of the devil. Here is the rule to distinguish the one from the other; not by boasting that we are the elect people of God; not by a set of notions, or barren speculations; but by our own present and personal experience and practice of righteousness, and, as another mark of our adoption, by our cordial love to all Christians. These are the marks of a true Christian; by these the true are distinguished from the false professors. How excellent must that religion be, which so much promotes genuine benevolence and universal righteousness!
Fuente: Commentary on the Holy Bible by Thomas Coke
a 1Joh 3:10 a concludes the development of the thought with the sharp antithesis of the children of God and the children of the devil.
is by most commentators justly referred to the preceding, inasmuch as in 1Jn 3:9 the characteristic sign of the , and in 1Jn 3:8 that of the , are stated. Some commentators, however (a Lapide, Grotius, S. Schmidt, Spener, Episcopius, Ebrard, etc.), refer it to what follows; but as in this only the one part of the antithesis is resumed, this reference is found to necessitate an arbitrary supplement; the explanation of a Lapide is clearly quite erroneous: hae sunt duae tesserae et quasi duo symbola filiorum et militum Dei, sc. justitia et caritas.
] The , and equally the , are in their principle internal, and therefore concealed: it is by the different that the different nature is disclosed; comp. Mat 7:16 .
The expression: , nowhere else in the N. T. except in Act 13:10 : , is easily explained from 1Jn 3:8 ; comp. also Joh 8:44 . Sander supposes a distinction between these and the children of wrath, Eph 2:3 ; while the latter name signifies all who are not born again, the latter only signifies those among them “who despise the grace offered to them in Christ, and wantonly set themselves against it.” This is, however, incorrect; as the whole conduct of men falls under the contrast of and , so the distinction of and , that is based on it, equally embraces the whole of humanity (see also Braune). Socinus accordingly with justice says: Ex Apostoli verbis satis aperte colligi potest, quod inter filios Dei et filios Diaboli nulli sint homines medii.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
1Jn 3:10 b . Transition to the section on brotherly love.
] refers to 1Jn 3:7 , and further to chap. 1Jn 2:29 ; the meaning of is here the same as there; only that the idea is indicated by the article as definite and restricted; comp. 1Jn 3:8 : ; 1Jn 3:9 : .
] = .
] Calvin correctly says: hoc membrum vice expositions additum est. The is not a part of the (Bengel, Spener, Lange, Neander, Gerlach), still less something different from the , which must be connected with it (Rickli), or even forms an antithesis to it (Socinus [217] ); but it is the essence and nature of the (so also Braune [218] ), or rather the itself in reference to the brethren; comp. Rom 13:8-10 ; Gal 5:14 ; Col 3:14 ; 1Ti 1:5 ; Joh 14:15 . Besser: “brotherly love is the essence of all righteous life;” it is related to just as to the , chap. 1Jn 2:6 . Ebrard erroneously tries to prove from the which is added that = , Luk 10:36 , and is therefore used differently from 1Jn 2:9-11 , 1Jn 4:20-21 , for that John in this relative sentence passes on to the love of Christians towards one another is quite clear from 1Jn 3:11 ; the only shows that, though in the foregoing the antithesis between the regenerate and the unregenerate is quite generally stated, this is for the special consideration of Christians. It is incomprehensible that the view, according to which John in this section speaks of Christian brotherly love ( i.e. the love of Christians towards one another), is in antagonism with Mat 5:44 ; 1Co 4:12 (according to Ebrard). The coordinating is epexegetical = “ namely; ” it is unnecessary to supply . .
[217] While Socinus understands by juste vivere ex praescriptione Mosaicac legis et ipsius humanae rationis, he explains as the transcendent Christian virtue of sacrifice for the brethren.
[218] Ebrard and Myrberg object to this, that it may be true of love to God only, but not of love to the brethren; but Christian brotherly love is, according to John, certainly identical with love to God, for the Christian loves his brother as one who is born of God.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
1Jn 3:10-22 . This seetion treats of brotherly love as the substance of , and is therefore most closely connected with the foregoing; it is the commandment of Christ (1Jn 3:11 ), instead of which hatred reigns in the world (1Jn 3:12-13 ); with love, life is connected; with hatred, death (1Jn 3:14-15 ); in Christ we possess the ideal and example of love (1Jn 3:16 ). True love consists not in word, but in deed (1Jn 3:17-18 ); it produces firm confidence towards God, and obtains an answer to prayer (1Jn 3:19-22 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 10. In this the children of God ] As David’s daughters were known by their garments of various colours,2Sa 13:182Sa 13:18 ; so are God’s children by their piety and charity.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10 .] “ Epilogus superioris argumenti ,” as Luther: with the insertion, in the latter half, of the new particular which is to form the argument of the next section. But this latter half belongs not only to that next section, but to this as well: its assertion . . ., is requisite for the carrying out fully of the , which at the same time looks backward and forward: backward, for the children of God have already been designated by the absence of sin, 1Jn 3:9 ; forward, for the children of the devil are designated below by the presence of sin in the second half of the verse. In this (fact, circumstance: in better than by , which gives the idea that this is the only sign) are manifest (it has been asked, to whom? Lcke, Sander, and Dsterd say, to God’s unerring eye alone. True, in the full and deep truth of the saying: but surely in degree and proportion to those whom the unction from the Holy One enables to know all things: in proportion as sin is manifested, or hatred and avoidance of sin is manifested, in a character. And the especial sign which follows, the sin of hate, is one which is plainly open to men’s eyes, at least in its ordinary manifestations) the children of God and the children of the devil (see these expressions explained and vindicated from the charge of dualism, above, 1Jn 3:8 . Cf. Joh 8:44 , Act 13:10 . Socinus remarks well, “Ex Apostoli verbis satis aperte colligi potest, quod inter filios Dei et filios diaboli nulli sint homines medii”): every one that doeth not righteousness (see ch. 1Jn 2:29 ; the difference here being that . having no art. is more general, whereas it was . there in reference to the which was predicated of God. It is natural that, in a recapitulation, the language should be more general, though the same thing is intended) is not of God (= is not a child of God. It may be observed that Orig [52] , Tert [53] , Cypr [54] , al. read , which is edited by Lachmann), and he that loveth not his brother (see below, these words pointing on to the next section).
[52] Origen, b. 185, d. 254
[53] Tertullian , 200
[54] Cyprian, Bp. of Carthage , 248 258
Fuente: Henry Alford’s Greek Testament
1Jn 3:10-12 . The Evidence of Divine Sonship, viz. , Human Brotherhood.
Fuente: The Expositors Greek Testament by Robertson
1Jn 3:10 . The Apostle reiterates the “old commandment” (1Jn 2:7-11 ) as not only the paramount duty of believers but the evidence of their divine sonship. He has said that the evidence lies in “doing righteousness,” and now he defines as . See note on 1Jn 2:9 . The “righteousness” of the Pharisees consisted in ritual observance, that of Jesus in love. had the meaning “kind,” “sweetly reasonable”. See Hatch, Ess. in Bib. Gk. , p. 50 ff. On Mat 1:19 St. Chrysostom remarks: . . , .
Fuente: The Expositors Greek Testament by Robertson
children. App-108. See verses: 1Jn 3:1-2.
manifest. App-106.
neither = and.
loveth. App-135.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] Epilogus superioris argumenti, as Luther: with the insertion, in the latter half, of the new particular which is to form the argument of the next section. But this latter half belongs not only to that next section, but to this as well: its assertion …, is requisite for the carrying out fully of the , which at the same time looks backward and forward: backward, for the children of God have already been designated by the absence of sin, 1Jn 3:9; forward, for the children of the devil are designated below by the presence of sin in the second half of the verse. In this (fact, circumstance: in better than by, which gives the idea that this is the only sign) are manifest (it has been asked, to whom? Lcke, Sander, and Dsterd say, to Gods unerring eye alone. True, in the full and deep truth of the saying: but surely in degree and proportion to those whom the unction from the Holy One enables to know all things: in proportion as sin is manifested, or hatred and avoidance of sin is manifested, in a character. And the especial sign which follows, the sin of hate, is one which is plainly open to mens eyes, at least in its ordinary manifestations) the children of God and the children of the devil (see these expressions explained and vindicated from the charge of dualism, above, 1Jn 3:8. Cf. Joh 8:44, Act 13:10. Socinus remarks well, Ex Apostoli verbis satis aperte colligi potest, quod inter filios Dei et filios diaboli nulli sint homines medii): every one that doeth not righteousness (see ch. 1Jn 2:29; the difference here being that . having no art. is more general, whereas it was . there in reference to the which was predicated of God. It is natural that, in a recapitulation, the language should be more general, though the same thing is intended) is not of God (= is not a child of God. It may be observed that Orig[52], Tert[53], Cypr[54], al. read , which is edited by Lachmann), and he that loveth not his brother (see below, these words pointing on to the next section).
[52] Origen, b. 185, d. 254
[53] Tertullian, 200
[54] Cyprian, Bp. of Carthage, 248-258
Fuente: The Greek Testament
1Jn 3:10-12. 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. For this is the message that ye heard from the beginning that we should love one another. 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 brothers righteous.
Some people try to deceive us with the notion that all men are the children of God; but John, writing under the inspiration of the Holy Spirit, shows how false that idea is. Holiness and love distinguish the children of God from the children of the devil.
1Jn 3:13. Marvel not, my brethren, if the world hate you.
As Cain hated Abel, so worldlings hate the saints, whose holiness is a continual rebuke to the ungodly.
1Jn 3:14-16. We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.
Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 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. Such self-sacrifice as this is the very highest form of love to the brethren, and is a following of the example of Christ, who laid down his life for us.
1Jn 3:17-18. But whoso hath this worlds good, and seeth his brother have need and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth.
Love that consists only of words is utterly worthless, if it is true love, it must prove itself by kind deeds and gracious actions.
1Jn 3:19. And hereby we know that we are of the truth, and shall assure our hearts before him.
The love that will pass this test will bring a restful assurance of peace to the heart.
1Jn 3:20-22. For if our heart condemn us, God is greater that our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of him, because we keep his commandments. And do these things that are pleasing in his sight.
It is not everyone who can have whatever he chooses to ask of God in prayer. This privilege is only granted to those who keep his commandments, and do those things that are pleasing in his sight.
1Jn 3:23. 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.
Faith and love-faith in Christ, and love to one another,-are here most happily joined together; let us never put them asunder.
1Jn 3:24. 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.
Though this great truth of our dwelling in God, and God dwelling in us, is a great mystery, it is a mystery concerning which we need not be in doubt if we will learn of the Holy Spirit what he delights to teach us.
Fuente: Spurgeon’s Verse Expositions of the Bible
1Jn 3:10. , in this) This is to be referred to the preceding words.- , and he who does not love) A transition from the genus, or the whole to a part.
Fuente: Gnomon of the New Testament
righteousness
(See Scofield “1Jn 3:7”).
Fuente: Scofield Reference Bible Notes
the children of God: 1Jo 5:2, Luk 6:35, Rom 8:16, Rom 8:17, Eph 5:1
and: Mat 13:38, Joh 8:44, Act 13:10
whosoever: 1Jo 3:7, 1Jo 3:8, 1Jo 2:29
is: 1Jo 4:3, 1Jo 4:4, 1Jo 4:6, 1Jo 5:19, Joh 8:47, 3Jo 1:11
neither: 1Jo 3:14, 1Jo 3:15, 1Jo 2:9, 1Jo 2:10, 1Jo 4:8, 1Jo 4:21
Reciprocal: Gen 3:15 – thy seed Gen 4:2 – a keeper Gen 37:4 – hated him Deu 13:13 – the children Deu 14:1 – the children Psa 112:4 – righteous Pro 11:19 – righteousness Isa 26:7 – way Isa 57:3 – sons Eze 14:20 – by Eze 16:3 – Thy birth Zep 3:13 – not Mat 3:7 – O generation Mat 5:22 – his brother Mat 6:14 – General Mat 7:18 – cannot Mat 12:34 – generation Mat 25:41 – prepared Luk 16:8 – children of light Joh 13:35 – General Act 24:25 – righteousness Rom 12:10 – kindly Eph 2:2 – the children Eph 5:9 – righteousness Heb 13:1 – General 1Jo 4:7 – let
Fuente: The Treasury of Scripture Knowledge
1Jn 3:10. In this refers to the practice of sin as explained in the preceding verse. Doeth is used in the same sense as the word commit (or com-mitteth), meaning the continual or general manner of life. The children of the devil may occasionally perform some act that is good in itself but their life as a whole is devoted to the service of Satan.
Fuente: Combined Bible Commentary
1Jn 3:10. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither ha that loveth not his brother. Three things are observable here. First, this conclusion of the whole matter shows that the apostles predominant aim has been to establish clearly the signs and tokens by which the world may be distinguished from the church. The manifest is not to the eye of God alone, though to His supremely and infallibly, but to all who have eyes to see. The doing sin and the doing righteousness are the works of the children of God by regeneration, and the children of the devil by imitation. St. John knows no third class; and the fact that he speaks of the broad characters that stamp the two must throw its influence back upon the interpretation of all that precedes. Secondly, he makes it plain that his chief polemic is against the spurious Christians who strove to reconcile knowledge of Christ with relaxed morality. And, thirdly, he introduces at the close the idea of brotherly love, not as strictly synonymous with righteousness, but yet as in a certain sense the pith and compendium of it. This point is now taken up in what follows.
Fuente: A Popular Commentary on the New Testament
Our apostle in these words give us the distinguishing character of a good and bad man; those who in their dispositions and actions, in the temper of their minds, and in the actions of their lives, do imitate God, are his children; and those who addict themselves to sin and impiety are of another race and descent, they are the children of the devil; they resemble him, and belong unto him. By doing righteousness is meant the practice of universal goodness, and a thorough conformity to the law of God in opposition to sin, which is the transgression of the law.
Learn hence, 1. That every man may come to the certain knowledge of his own condition, whether he be a good or a bad man; By this the children of God are manifested; that is, hereby good and bad men are really distinguished; the Scripture has laid down real marks of difference between them.
Learn, 2. That the love and practice of universal righteousness, and nothing short of it, will denominate a person a child of God, and evidence to his own conscience, that he is brought into a state of grace and favour with him: In this the children of God are manifest, whosoever doth righteousness is of God.
This discovers a farther difference between the children of God and the children of Satan, namely, Brotherly love; he doth not say, he that hateth his brother is a child of the devil, but he that loveth not his brother; intimating, that not only hatred and malice against, but want of brotherly love towards each other, is the mark and sign not of a child of God, but of the devil. He that doth not unfeignedly love men as men, and all Christians as Christians, is no child of God, no lover of God; for he that loveth not God’s image, loveth not God himself.
Fuente: Expository Notes with Practical Observations on the New Testament
Whose Child Are You?
Cain is an example of one who was spiritually a child of the devil because he killed his brother ( Gen 4:1-16 ). Since Abel’s offering was by faith and faith comes by hearing God’s word ( Heb 11:4 ; Rom 10:17 ), we deduce that Cain was willfully disobedient ( Gen 4:5-7 ), which showed his spiritual parentage. The word “murdered” is literally our word butcher, as in cutting the throat, and may indicate how Cain killed Abel. He killed his brother because Abel’s works were good and his evil, thus, he was envious ( 1Jn 3:12 ).
Fuente: Gary Hampton Commentary on Selected Books
3:10 {9} In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, {10} neither he that loveth not his brother.
(9) The conclusion: by a wicked life they are known who are governed by the Sprit of the devil: and by a pure life who are God’s children.
(10) He begins to commend charity towards the brethren as another mark of the sons of God.
Fuente: Geneva Bible Notes
C. Learning to See Christian Love 3:10b-23
John has made clear that the only basis on which a Christian can be identified (manifested) as such is by his or her righteous behavior. Christians are not manifested by the absence of sin in them; he never says this. The next question that John proceeded to respond to is, How can we identify "righteousness?" John’s response was, It is not seen in morality-unbelievers can be moral-but in brotherly love. In this section, as in the one preceding it and in the one following it, the theme, brotherly love, opens and closes the section, forming an inclusio.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. What Love Is Not 3:10b-15
John began this part of his argument by explaining what love is not.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The absence or presence of sin in the believer’s life gives evidence of his or her relationship to God and Satan. It shows under whose authority we are living at any particular time in our lives. John divided the world into two classes: those whose parentage is either divine or diabolical. Those who are of the devil, either saved or unsaved, do the devil’s work by opposing the truth (cf. Mat 13:38; Mat 16:23; Joh 8:44; Act 13:10; 2Jn 1:9). An example of this is the antichrists John previously warned about (1Jn 2:22-23).
"The key word here is ’manifest.’ A sinning Christian conceals his true character when he sins and reveals it only through holiness. On the other hand, a child of Satan reveals his true character by sin." [Note: Hodges, The Gospel . . ., p. 62.]
Christians can and do identify other Christians by their righteous behavior. This is not the same as saying that every true Christian, without exception, will produce good works (cf. Joh 15:1-8). Christians who are abiding in God will produce good works, and others can identify them as Christians by their godly behavior. The sinless behavior produced and perceived is a manifestation of God’s love (1Jn 3:1). John was not suggesting that our behavior is a test of our salvation. His only test of salvation was faith in Jesus Christ (1Jn 5:1; 1Jn 5:9-13). He was talking here about how God’s children manifest themselves.
The first part of 1Jn 3:10 concludes the preceding discussion about "manifestation." 1Jn 3:10 is another janus verse (cf. 1Jn 2:28): one that looks in two directions, backward and forward.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The absence of righteous behavior in a life indicates the absence of intimacy with God. Likewise the absence of love for one’s brother Christian shows that the individual who does not love has little fellowship with God. Love is the most important particular manifestation of righteous behavior (Joh 13:34-35; cf. Mat 22:37-39). John proceeded to discuss this trait more fully.
"The whole aim of the Gospel is the creation and strengthening of love. [Note: Westcott, p. 109.]
"The NIV rendering here, ’Anyone who does not do what is right is not a child of God,’ is a classic example of theologically motivated translation run amuck. It not only paraphrases the text but misinterprets it at the same time! There is nothing in this text about not being a child of God. How could there be? One must be a child of God before one could hate his brother. An unsaved man has no Christian brother to hate . . ." [Note: Hodges, The Epistles . . ., p. 152.]
The unloving Christian is "not of God" in the sense that God is not animating what he is doing. This believer is not on God’s side; he is doing the devil’s work rather than God’s.