Exegetical and Hermeneutical Commentary of 1 John 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.
23. And this is his commandment ] Or, And His commandment is this; see on 1Jn 1:5. Here the singular is right: the various commandments, especially the two here named, faith and love, are summed up as one whole. This verse is the answer to those who would argue from the preceding verses that all that is required of us is to do what is right; it does not much matter what we believe. Not so says the Apostle. In order to do what is right it is necessary to believe: this is the first step in our obedience to God’s commands.
that we should believe ] For ‘that’ ( ) see on 1Jn 1:9: here perhaps it merely “gives the nature and contents of the commandment, not the aim” (Jelf).
believe on the name of his son Jesus Christ ] More accurately, believe the Name of &c. It is not the precise phrase used 1Jn 5:13, Joh 1:12; Joh 2:23; Joh 3:18 ( ), a construction of which S. John is very fond, but a phrase which occurs nowhere else in N. T. ( ), a construction similar to that in 1Jn 4:1, 1Jn 5:10. The former is the stronger expression, marking the more permanent trust and repose; but in such a phrase as this there cannot be much difference between ‘believing’ and ‘believing on’. ‘To believe His Name’ means to believe all that His Name (here given with solemn fulness) signifies and implies; His Divinity, His Sonship, and His office as Mediator, Advocate and Saviour.
and love one another ] ‘Faith if it have not works is dead’ (Jas 2:17): hence the necessity for adding ‘and love one another’, which of course means love ‘in deed and truth’ ( 1Jn 3:18). ‘And’ here is not epexegetic: it adds something fresh, giving active love as the necessary effect of living faith. ‘Love’ is in the present tense of what must be continual.
as he gave us commandment ] Or even as (to mark the difference between and ). ‘He gave’ refers to Christ, just mentioned; and this limits ‘commandment’ to ‘love one another’ (Joh 13:34; Joh 15:12; Joh 15:17): moreover love rather than faith is the subject of this portion of the Epistle. ‘To give commandment’ is a phrase which in N. T. is peculiar to S. John (Joh 11:57, Joh 12:49, Joh 13:34): it occurs in Demosthenes.
Fuente: The Cambridge Bible for Schools and Colleges
And this is his commandment – His commandment, by way of eminence; the leading, principal thing which he enjoins on us; the commandment which lies at the foundation of all true obedience.
That we should believe on the name of his Son Jesus Christ – See the notes at Mar 16:16. Compare Joh 16:1; Act 16:31.
And love one another … – This follows from the other, and hence they are mentioned as together constituting his commandment. Notes, Joh 13:35.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. That we should believe on the name of his Son] We are commanded to believe on Christ, that for the sake of his passion and death we may be justified from all things from which we could not be justified by the law of Moses; and being through him redeemed from the guilt of sin, restored to the Divine favour, and made partakers of the Holy Ghost, we are enabled to love one another as he gave us commandment; for without a renewal of the heart, love to God and man is impossible, and this renewal comes by Christ Jesus.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thus briefly is comprehended the whole of our duty towards God in Christ, and one another, in a like summary as that, Ecc 12:13.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. Summing up of God’scommandments under the Gospel dispensation in one commandment.
this is hiscommandmentsingular: for faith and love are notseparate commandments, but are indissolubly united. We cannottruly love one another without faith in Christ, nor canwe truly believe in Him without love.
believeonce forall; Greek aorist.
on the name of his Sononall that is revealed in the Gospel concerning Him, and on Himself inrespect to His person, offices, and atoning work.
as heas Jesusgave us commandment.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And this is his commandment,…. Having mentioned the keeping of the commandments of God, the apostle proceeds to show what they are; that they are faith in Christ, and love to one another; which two are reduced to one, because they are inseparable; where the one is, the other is; faith works by love.
That we should believe on the name of his Son Jesus Christ; Christ is the object of faith, and he is no, as he is Jesus, a Saviour; faith deals with him as such, and will have no other Saviour but he: and now to believe in him, is not merely to believe that he is the Son of God, the true Messiah, the Saviour of the world, that he is come in the flesh, has suffered, and died, and rose again from the dead, is ascended into heaven, and is set down at the right hand of God, makes intercession for his people, and will come again to judge the quick and dead; but it is to go forth in special and spiritual acts upon him, such as looking at him, coming to him, venturing on him, trusting in him for life and salvation, committing all into his hands, and expecting all from him. And this is called a “commandment”, and comes under the notion of one; not that it is properly a law, or belongs to the law; for faith in Christ Jesus is a fruit of electing grace, and a blessing of the covenant of grace; it is the free gift of God, and the operation of his Spirit, and is peculiar to the elect of God, and sheep of Christ; and so cannot belong to the law of works; but, as the Hebrew words, , and
, both signify any doctrine, and instruction in general; see
Ps 19:7; so the word here used designs an evangelical doctrine, a divine instruction of our Lord Jesus Christ, in the Gospel, which declares that he that believes in Christ shall be saved; and so the word is used for a doctrine in this epistle, 1Jo 2:7; and that of the next command or doctrine, which follows,
and love one another as he gave us commandment; that is, as Christ taught and instructed his disciples, Joh 13:34.
Fuente: John Gill’s Exposition of the Entire Bible
| God’s Commandments. | A. D. 80. |
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.
The apostle, having mentioned keeping the commandments, and pleasing God, as the qualification of effectual petitioners in and with Heaven, here suitably proceeds,
I. To represent to us what those commandments primarily and summarily are; they are comprehended in this double one: 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, v. 23. To believe on the name of his Son Jesus Christ is, 1. To discern what he is, according to his name, to have an intellectual view of his person and office, as the Son of God, and the anointed Saviour of the world. That every one that seeth the Son, and believeth on him, may have everlasting life, John vi. 40. 2. To approve him in judgment and conscience, in conviction and consciousness of our case, as one wisely and wonderfully prepared and adapted for the whole work of eternal salvation. 3. To consent to him, and acquiesce in him, as our Redeemer and recoverer unto God. 4. To trust to him, and rely upon him, for the full and final discharge of his saving office. Those that know thy name will put their trust in thee, Ps. ix. 10. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day, 2 Tim. i. 12. This faith is a needful requisite to those who would be prevalent petitioners with God, because it is by the Son that we must come to the Father; through his grace and righteousness our persons must be accepted or ingratiated with the Father (Eph. i. 6), through his purchase all our desired blessings must come, and through his intercession our prayers must be heard and answered. This is the first part of the commandment that must be observed by acceptable worshippers; the second is that we love one another, as he gave us commandment, v. 23. The command of Christ should be continually before our eyes. Christian love must possess our soul when we go to God in prayer. To this end we must remember that our Lord obliges us, (1.) To forgive those who offend us (Matt. vi. 14), and, (2.) To reconcile ourselves to those whom we have offended, Mat 5:23; Mat 5:24. As good-will to men was proclaimed from heaven, so good-will to men, and particularly to the brethren, must be carried in the hearts of those who go to God and heaven.
II. To represent to us the blessedness of obedience to these commands. The obedient enjoy communion with God: And he that keepeth his commandments, and particularly those of faith and love, dwelleth in him, and he in him, v. 24. We dwell in God by a happy relation to him, and spiritual union with him, through his Son, and by a holy converse with him; and God dwells in us by his word, and our faith fixed on him, and by the operations of his Spirit. Then there occurs the trial of his divine inhabitation: And hereby we know that he abideth in us, by the Spirit which he hath given us (v. 24), by the sacred disposition and frame of soul that he hath conferred upon us, which being a spirit of faith in God and Christ, and of love to God and man, appears to be of God.
Fuente: Matthew Henry’s Whole Bible Commentary
His commandment ( ).
That (). Subfinal use of in apposition with (commandment) and explanatory of it, as in Joh 15:12 ( ). See Christ’s summary of the commandments (Mark 12:28-31; Matt 22:34-40). So these two points here (1)
We should believe (, first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive ) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed ” (Westcott) as in 1:3. Note dative here with as in 5:10, though (on the name) in 1John 5:13; John 1:12; John 2:23; John 3:18. But (2) we should love one another” ( ), as he has already urged (1John 2:7; 1John 3:11) and as he will repeat (1John 4:7; 1John 4:11; 2John 1:5) as Jesus (even as he gave us commandment, that is Christ) had previously done (John 13:34; John 15:12; John 15:17). There are frequent points of contact between this Epistle and the words of Jesus in Joh 13-17.
Fuente: Robertson’s Word Pictures in the New Testament
Believe on the name [ ] . See on Joh 1:12; 1Jo 1:7.
Fuente: Vincent’s Word Studies in the New Testament
1) “And this is his commandment.” (Gr. Kai haute estin he entole autou) “and this is the (definite article) commandment of Him (Jesus Christ), apparently restricting emphasis on the importance of absolute trust in Jesus.
2) “That we should believe on the name of his Son Jesus Christ.” To the unbelieving Jews, who sought salvation through ceremonies and rituals of Judaism and good works, our Lord asserted that “belief in Him was the work of God which they could do,” Joh 6:28-29.
3) “And love one another, as he gave us commandment.” Love for one another in Christ is a fruit or by-product of the new nature one receives when he trusts in Jesus Christ 1Jn 5:1; 1Jn 4:7; Joh 13:34-35.
Fuente: Garner-Howes Baptist Commentary
23 And this is his commandment He again accommodates a general truth to his own purpose. The meaning is, that such is the discord between us and God, that we are kept off from an access to him, except we are united by love to one another. At the same time he does not here commend love alone, as before, but joins it as the companion and attendant of faith.
The Sophists by their glosses distort these words, as though liberty to pray were obtained by us, partly by faith and partly by works. As John requires us to keep God’s commandments that we may pray aright, and afterwards teaches us that this keeping refers to faith and love, they conclude, that from these two things ought we to derive confidence in prayer. But I have already several times reminded you, that the subject here is not how or by what means men may prepare themselves so that they may have confidence to pray to God, for he speaks not here of the cause of ills or of any worthiness. John only shews, that God favors none with the honor and privilege of intercourse with himself but his own children, even those who have been regenerated by his Spirit. The import, then, of what is said is, Where the fear and love of God do not prevail, it cannot be that God will hear prayer.
But if it be our purpose to obey his commandments, let us see what he commands. He does not, however, separate faith from love; but he requires both together from us. And this is the reason why he uses the word commandment in the singular number.
But this is a remarkable passage; for he defines briefly as well as lucidly in what the whole perfection of a holy life consists. There is then no reason that we should allege any difficulty, since God does by no means lead us about through long labyrinths, but simply and shortly sets before us what is right and what he approves. Besides, in this brevity there is no obscurity, for he shews to us clearly the beginning and the end of a life rightly formed. But that a mention is here only made of brotherly love, while the love of God is omitted, 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 Son The 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 in Rom 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.
Fuente: Calvin’s Complete Commentary
23. And this Is the true test of all emotionalism. A true believe and a true love, verified by actual performance, negative and positive, of the commandment; that is, of all duty.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Jn 3:23. And this is his commandment, &c. “And this is his great commandment, that we should endeavour to grow more in that blessed principle of faith in his dear Son Jesus Christ; and that we should unfeignedly and cordially love one another, as he has so strongly and affectionately charged us to do.”
Fuente: Commentary on the Holy Bible by Thomas Coke
1Jn 3:23 . With this verse, which as the statement of the substance of God’s commandments is most closely connected with the preceding, begins a new leading section, indeed the last in the Epistle, inasmuch as in . . . a new element of the development of ideas appears, by which the sequel is not merely “prepared for” (Ebrard), but is dominated.
is not explicative, but simply copulative.
refers to the following , which here also does not merely state the purpose (Braune), but the substance.
] The singular is used, because the manifold commandments in their inner nature form one unity: this is especially true of the two commandments of faith and love, here mentioned. From the fact that faith is described as an , it must not be inferred that it is not a work of God in man, but it certainly follows that neither can it be accomplished without the self-activity of man.
The phrase . . . only appears here; in chap. 1Jn 5:13 the preposition is used instead of the dative; so also in Joh 1:12 ; Joh 2:23 ; Joh 3:18 , etc.; by the dative the of Christ is indicated as the object of devoted, believing trust; [249] “to believe on the name of Christ” is, however, identical with “to believe on Christ,” inasmuch as in the name the nature of Him who is spoken of is expressed; comp. Meyer on Joh 1:12 . Grotius quite erroneously: propter Christum sive Christo auctore Deo credere.
While faith is the fundamental condition of the Christian life, brotherly love is the active proof of the living character of the faith; the two things cannot be separated from one another; hence it follows here: , [250] which as the effect is distinguished from as the cause; is therefore copulative and not epexegetical (as Frommann thinks, p. 591).
The subordinate clause: , is best referred to , inasmuch as it is not God (Estius, Bengel, Sander) but Christ that is to be regarded as the subject; by (“in proportion as”) the quality of love is indicated: it must correspond to the commandment of Christ; Myrberg: Non modo amandum est, sed etiam vere et recte amandum.
[249] Weiss has been at pains to show that in John does not include the clement of trust; in this, however, he is wrong, because even where the element of conviction prevails in the use of the word, this must not be identified with the theoretical belief, which is a mere act of the understanding, but it includes as an essential element the immediate trust of the words or of the person to which the refers; in the phrase: . ., the ethical meaning of the verb is so much the more to be recognised, as the denial of it necessitates also a weakening of the idea .
[250] Frommann (p. 200) wrongly concludes from this passage and 1Jn 4:7 ; 1Jn 4:19 , in which the obligation to love is expressed, that being born of God is conditioned by love, as the free act of man, “by which He keeps His independent personality and freedom towards God” (!), nay, even is produced by it (p. 205).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2451
FAITH IN CHRIST ENJOINED
1Jn 3:23. This is his commandment, That we should believe on the name of his Son Jesus Christ.
SOME Christians, from a mistaken zeal for the Gospel, are ready to associate the idea of legality with the very mention of the term commandment; forgetting that the commandments, if obeyed from love, are of the very essence of the Gospel; obedience to them being its necessary fruit, its appropriate end, its highest glory. St. John had as ardent a love to the Gospel, and as vigilant a jealousy for its honour, as Paul himself: yet does he lay the greatest stress on an obedience to the commandments, saying, in the very words before my text, Whatsoever we ask, we receive of God, because we keep his commandments, and do those things that are pleasing in his sight. But the very Gospel itself is here presented to us under that character, as much as love itself, which is the sum and substance of the law: 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. In fact, the Gospel should be particularly endeared to us under this character. And, that it may be so, I will set before you,
I.
The duty here commended to us
If faith in the Lord Jesus Christ is a grace bestowed [Note: Eph 2:8. Php 1:29.], so is it also a duty enjoined. We are commanded of God,
1.
To receive Christ as he is revealed in the Gospel
[He is spoken of as the person foretold from the beginning of the world, the Seed of the woman, the Seed of Abraham, the Shiloh, the Son of David, the Virgins child, the Messiah that was to come. And it is our bounden duty, after comparing the history of the New Testament with the records of the Old, to receive him under this character.
But he is said also to sustain certain offices corresponding with the typical representations of him under the Mosaic economy. He was to be a Prophet like unto Moses; he was to fulfil and execute also all the services of the priesthood; and he was to sit on the throne of David, as King over his Church and people. In all these views, then, we must inspect his pretensions: and from all that we read concerning him, we must be convinced, that in him were all these offices united; that he is indeed the Prophet, who has revealed to us the mind of God; the Priest also, that has offered himself a sacrifice for the sins of men; and the King, that will bring the whole world under his sceptre, and reign unto the very ends of the earth.
In a word, he is declared to be a Saviour, the only Saviour of our fallen race. And, from all that he wrought for the bodies of men in healing all manner of diseases, and from the effects which he produced also upon their souls, both during his sojourning on earth, and after his ascension to heaven, we must thankfully acknowledge him under that endearing character; and confess him, as the Samaritan converts did, This is indeed the Christ, the Saviour of the world [Note: Joh 4:42.].]
2.
To depend upon him for all the blessings which he is commissioned to bestow
[A speculative acknowledgment of Christ, without a practical application to him for all the benefits of his salvation, will be of little use. The offices he sustains have respect to the necessities of fallen man: and under a sense of our need, we must look to him to fulfil those offices for us. Is he a Prophet? We must look to him to instruct us by his word and Spirit, and to guide us into all truth. Is he a Priest? We must rely on the atonement which he has offered for us, and seek, through his prevailing intercession, all those good things which he has purchased for us, and which God, for his sake, is ever ready to bestow. Is he a King? We must put our-selves altogether under his government and protection, and live only for the glory of his great name. We must renounce every other hope, and rely on him for every thing; looking to him, and to him only, as our wisdom, our righteousness, our sanctification, and our complete redemption. In a word, the life which we now live in the flesh, we must live altogether by faith in the Son of God, who has loved us, and given himself for us.]
But, in contemplating this duty, I would call your attention particularly to,
II.
The authority by which it is enjoined
If to act faith on Christ were merely conceded to us by permission, it were a great and invaluable gift
[Suppose the Israelites, when perishing with thirst, to behold the rock stricken, and the water gushing out like a river; would they need any command to drink of its refreshing streams? Would not a permission be amply sufficient? Methinks, if it had even been prohibited, they would have broken through the commandment, to slake their raging thirst. At all events, we are sure they would not have needed a command to avail themselves of the opportunity afforded them. Or let us take another supposition. There is, we are told there is, an impassable gulf between heaven and hell. But, suppose there were a bridge built over it, and an open door made into the highest heavens, and a free permission given to the fallen angels to escape from their dungeons, and to resume the thrones of glory from which they fell; how long, think ye, would they continue in their abodes of misery? Would so much as one of them need a command to leave his sad abode, and to return to the enjoyment of his primitive felicity? Then why should not a permission suffice for us? A permission is given us; Him that cometh to me, I will in no wise cast out [Note: Joh 6:37.]. And what do any of you want more? Do you not need the waters of life as much as Israel ever did? And are you not under the same condemnation with the fallen angels? Yes, verily: the only difference between them and you is this, that they are already suffering the punishment of their sins; but over you the penalty is suspended, and only waiting the command of God to fall upon you to the uttermost. Surely, then, there should be in you the same anxiety to escape from the wrath to come; and a bare permission should suffice to induce you to embrace the salvation set before you in the Gospel.]
But what shall we say, if God has recommended to us this salvation in a way of advice?
[This he has done: I counsel thee, says our Lord, to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness may not appear; and anoint thine eyes with eye-salve, that thou mayest see [Note: Rev 3:18.]. By the prophet, too, it is said, Ho! every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money, and without price. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good; and let your soul delight itself in fatness [Note: Isa 55:1-2.]. Such was the advice given by St. Peter to those who, on the day of Pentecost, inquired, Men and brethren, what shall we do? He bade them repent, and be baptized in the name of Jesus Christ for the remission of their sins, which, he assured them, should be conferred on all who followed his advice [Note: Act 2:37-39.]. And what was the effect? No less than three thousand persons instantly complied, and embraced with thankfulness the proffered benefit. So the jailer, when Paul gave the same advice to him in answer to a similar inquiry, arose immediately, and, with all his household, was baptized in the name of Jesus Christ [Note: Act 16:30-33.]. Why, then, should any of us delay? Why should any thing more than a mere word of advice be necessary for any one of us?]
But, alas! more is necessary: and therefore God, in tender mercy, has enjoined it in a way of positive command
[Yes, this is his commandment, that we believe on the name of his Son Jesus Christ. We are averse to this humiliating way of salvation, and, if we dared, would eternally reject it. But God sent us this solemn warning, that, if we believe in Christ, and are baptized in his name, we shall be saved: but that, if we believe not, we shall assuredly and eternally be damned [Note: Mar 16:16.]. And even after we are made, in a measure, willing to embrace this salvation, we are apt to put it from us, under an idea that we are unworthy of it, and that it were presumption in us to appropriate to ourselves so rich a boon. But God silences at once all objections of this kind. He leaves us not at liberty even to deliberate upon the subject. He tells us plainly, that as long as we continue in unbelief, we are in a state of condemnation, and that his wrath abideth on us [Note: Joh 3:18; Joh 3:36.]. And he further informs us, that there is but one way of salvation [Note: Act 4:12.], one only foundation whereon to build our hopes [Note: 1Co 3:11.]; and that the embracing or rejecting of that Saviour will determine our eternal state; since there is life in Christ alone; and he only who hath the Son of God, hath life; whereas he who hath not the Son of God, hath not life [Note: 1Jn 5:11-12.], nor can by any possibility obtain it in any other way than by faith in him [Note: Joh 14:6.].
Behold then, brethren, what the duty is that is here enjoined; and know, that it will be at the peril of your souls to disobey it.]
See, then,
1.
What a merciful command this is
[Suppose that God had commanded us to make compensation for our past iniquities, and to earn his favour by a course of perfect obedience; who amongst us could ever have entertained the slightest hope of mercy at his hands? Or suppose that he had required us to do so much as one single act that should merit his favour? Who amongst us must not have been cast down in utter despair? But all he requires is, that we should receive thankfully what he offers freely. So far as respects every thing for the removal of our guilt, or for the providing of a perfect righteousness for us, all that is wrought for us by the Lord Jesus Christ, and is offered to us as a free gift from God. O beloved, what an unspeakable mercy is this! O! never turn your backs on this salvation! for, how shall ye escape, if ye reject it? It is precisely such as your necessities require; and, if ye will but accept it as the free gift of God to your souls, it shall be yours for ever.]
2.
What inconceivable benefit will flow from your obedience to it
[In the words following my text there is another command connected with it; namely, that we should love one another, as he gave us commandment. But this, in fact, is the fruit, of which the other is the root. True faith will invariably work by love [Note: Gal 5:6.]: so that, not only will salvation be secured to us by faith; but holiness also, in all its sublimest branches, will be wrought in us. Those who object to salvation by faith, do so under an apprehension that it will leave us regardless of moral duties. But I ask, where is love found in any degree in comparison of that which is produced by faith? Where, since the foundation of the world, was holiness in all its branches seen, in comparison of that which shined forth in the Apostles and in all the primitive saints? I say then, that in this view, the exercise of faith is of inestimable value. But who shall declare the benefits resulting from it in the eternal world? Who shall make known to us all that is implied in obtaining the salvation that is in Christ Jesus with eternal glory [Note: 2Ti 2:10.]? My dear brethren, be thankful that these blessings are yet offered to your acceptance; and pray earnestly to your God, that you fall not short of them through unbelief.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Ver. 23. And this is his commandment ] This is the sum and substance of the gospel, that we believe and love; and the more we believe God’s love to us, the more love shall we bear one to another; for our love is but a reflex of his.
And love one another, as he gave us commandment ] Lo, love is a commandment; we should therefore not only submit, but embrace it joyfully as a gift.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23 .] Summing up of all these commandments in one: faith in Christ, and brotherly love according to Christ’s command . And (see similarly used, ch. 1Jn 1:5 , 1Jn 2:17 , 1Jn 3:3 ) His commandment (“singulari numero mandatum prmisit, et duo subsequentia adjungit mandata, fidem scilicet et dilectionem, quia nimirum hc ab invicem separari nequeunt. Neque enim sine fide Christi recte nos alterutrum diligere, neque vere in nomine Jesu Christi sine dilectione possumus credere,” Bed [67] : and c., , . . ) is this, that (see on , 1Jn 3:11 ) we should believe (the aor. imports one act of receptive faith: the present, a continuing habit) the name (this unusual expression, (reff.), is well explained by Calvin and Beza, “nomen ad prdicationem respicit;” so that, as Seb.-Schmidt, it is “credere merito, satisfactioni, omnibusque promissionibus Christi et de Christo:” to believe the Gospel message concerning Him, and Him as living in it, in all His fulness. We have similar expressions, , Joh 2:22 ; , Joh 5:47 ; , Joh 12:38 ) of His Son Jesus Christ, and love one another (pres., of a continued habit), even as He gave us commandment (some Commentators have referred these words to both and , and understood as the subject of . So Estius, Hunnius, Bengel, Sander. But this would seem to introduce too much of a tautology: “God’s commandment is, that we should, &c. as He gave us commandment.” It seems more natural, with the generality of Commentators, to understand Christ as the subject to , and by the commandment, Joh 13:34 ; Joh 15:12 ; Joh 15:17 ).
[67] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
Fuente: Henry Alford’s Greek Testament
1Jn 3:23 . Cf. our Lord’s summary of the commandments in Mat 22:34-40 = Mar 12:28-31 , and observe the apostolic narrowing of ( cf. Luk 10:29-37 ) to , i.e. (see note on 1Jn 2:9 ). , see note on 1Jn 2:12 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Jn 3:23-24
23This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us. 24The one who keeps His commandments abides in Him, and He in him. We know by this that He abides in us, by the Spirit whom He has given us.
1Jn 3:23 “This is His commandment. . .that we believe. . .and love” Notice the term “commandment” is singular with two aspects. The first aspect is personal faith; the verb, “believe,” is aorist active subjunctive (cf. Joh 6:29; Joh 6:40). The second aspect is ethical; the verb, love, is in the present active subjunctive (cf. 1Jn 3:11; 1Jn 4:7). The gospel is a message to be believed, a person to receive, and a lifestyle to live!
“that we believe in the name of His Son Jesus Christ” The concept of “believe” is crucial in understanding biblical faith. The OT term aman reflected “loyalty,” “trustworthiness,” “dependability,” or “faithfulness” (see Special Topic on the OT word at 1Jn 2:10). In the NT the Greek term (pisteu) is translated by three different English terms: believe, faith, or trust (see Special Topic on the Greek word at Joh 2:23). The term does not so much reflect on the Christian’s trustworthiness as on God’s. It is His character, revelation, and promises, not the loyalty or faithfulness of fallen humans, even redeemed fallen humans, that form the unshakable foundation!
The concept of believing in “the name” or praying “in the name” reflects the Near Eastern understanding that the name represents the person.
1. Jesus in Mat 1:21; Mat 1:23; Mat 1:25; Mat 7:22; Mat 10:22; Mat 12:21; Mat 18:5; Mat 18:20; Mat 19:29; Mat 24:5; Mat 24:9; Joh 1:12; Joh 2:23; Joh 3:18; Joh 14:26; Joh 15:21; Joh 17:6; Joh 20:31
2. the Father in Mat 6:9; Mat 21:9; Mat 23:39; Joh 5:43; Joh 10:25; Joh 12:13; Joh 17:12
3. the Trinity in Mat 28:19.
Just a brief technical note on this verse. In his Word Pictures in the New Testament (p. 228), A. T. Robertson mentions a Greek manuscript problem relating to the verb “believe.” The Greek uncial manuscripts B, K, and L have aorist active subjunctives, while , A, and C have present active subjunctives. Both fit the context and style of John.
1Jn 3:24 “The one who keeps. . .abides. . .” These are both present tense. Obedience is linked to abiding. Love is evidence that we are in God and God is in us (cf. 1Jn 4:12; 1Jn 4:15-16; Joh 14:23; Joh 15:10). See Special Topic on abiding at 1Jn 2:10.
“by the Spirit whom He has given us” John uses certain evidences to evaluate true believers (cf. Rom 4:13; Rom 8:14-16, see Contextual Insights to 1Jn 2:3-27, C). Two are related to the Holy Spirit.
1. confessing Jesus (cf. Rom 10:9-13; 1Co 12:3)
2. Christlike living (cf. John 15; Gal 5:22; Jas 2:14-26)
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the unifying theme of 1Jn 3:11-24? (cf. 1Jn 2:7-11)?
2. Explain the relationship of 1Jn 3:16-17. How is laying down our lives to be compared with helping our brother in need?
3. Do 1Jn 3:19-20 emphasize the strictness of God’s judgment or God’s great compassion which calms our fears?
4. How do we relate John’s statement about prayer in 1Jn 3:22 to our daily experience?
5. How does one reconcile John’s seemingly paradoxical emphasis on the Christian’s need to admit and confess sin and his statement of sinless perfection?
6. Why is John making such a heavy emphasis on lifestyle?
7. Explain the theological truths involved in being “born again.”
8. How does this passage relate to the daily Christian life?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
believe. App-150.
Jesus Christ. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
23.] Summing up of all these commandments in one: faith in Christ, and brotherly love according to Christs command. And (see similarly used, ch. 1Jn 1:5, 1Jn 2:17, 1Jn 3:3) His commandment (singulari numero mandatum prmisit, et duo subsequentia adjungit mandata, fidem scilicet et dilectionem, quia nimirum hc ab invicem separari nequeunt. Neque enim sine fide Christi recte nos alterutrum diligere, neque vere in nomine Jesu Christi sine dilectione possumus credere, Bed[67]: and c., , . . ) is this, that (see on , 1Jn 3:11) we should believe (the aor. imports one act of receptive faith: the present, a continuing habit) the name (this unusual expression, (reff.), is well explained by Calvin and Beza,-nomen ad prdicationem respicit; so that, as Seb.-Schmidt, it is credere merito, satisfactioni, omnibusque promissionibus Christi et de Christo: to believe the Gospel message concerning Him, and Him as living in it, in all His fulness. We have similar expressions, , Joh 2:22; , Joh 5:47; , Joh 12:38) of His Son Jesus Christ, and love one another (pres., of a continued habit), even as He gave us commandment (some Commentators have referred these words to both and , and understood as the subject of . So Estius, Hunnius, Bengel, Sander. But this would seem to introduce too much of a tautology: Gods commandment is, that we should, &c. as He gave us commandment. It seems more natural, with the generality of Commentators, to understand Christ as the subject to , and by the commandment, Joh 13:34; Joh 15:12; Joh 15:17).
[67] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
Fuente: The Greek Testament
1Jn 3:23. ) on the name. Comp. Heb 6:10.-, as) This particle belongs to the verbs, we should believe and love.[12]
[12] , to us) This pronoun, though expressed in the Germ. Vers., is regarded by the margin of both Greek Editions as spurious.-E. B.
ABC Vulg. Memph. Lucif. Add : so Lachm. Tisch. omits it, with inferior authorities.-E.
Fuente: Gnomon of the New Testament
his commandment: Deu 18:15-19, Psa 2:12, Mar 9:7, Joh 6:29, Joh 14:1, Joh 17:3, Act 16:31, 1Ti 1:15
love: 1Jo 3:11, 1Jo 2:8-10, 1Jo 4:21, Mat 22:39, Joh 13:34, Joh 15:12, Eph 5:2, 1Th 4:9, 1Pe 1:22, 1Pe 4:8
Reciprocal: Lev 19:37 – General Deu 30:15 – General Mat 12:50 – do Mar 3:35 – do Luk 8:21 – which Luk 10:37 – Go Joh 1:12 – even Joh 12:50 – his Joh 16:14 – for Rom 1:3 – his Son Gal 3:22 – to Col 1:4 – faith Col 3:14 – charity 1Th 3:6 – faith 1Ti 1:5 – faith Phm 1:5 – toward the Lord Heb 13:1 – General 1Jo 2:3 – if we 1Jo 3:14 – because 1Jo 3:22 – because 1Jo 4:11 – General 1Jo 5:13 – believe 2Jo 1:5 – that we Rev 2:26 – keepeth Rev 22:14 – Blessed
Fuente: The Treasury of Scripture Knowledge
THE UNION OF FAITH AND LOVE
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.
1Jn 3:23
What is it that the Lord our God requires of us? Is it possible to answer that question? I am going to ask you to consider what clearly purports to be an answer. It was given by the last of the Apostles, in what was probably the latest of the New Testament writings. We may be content to accept it as the final expression of what the Christian revelation has to say to us on the subject. 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. Those are words which might well be marked in our Bibles and stamped on our memories. Let us think about them.
To believe and to lovefaith and charityis it not true that these are the noblest fruits of human life? Would not a world in which faith and love were universal be a world upon which the Maker might look with delight, which He might rejoice to display to the universe?
I. The purpose of life.Our best and happiest days are those in which we are most able to believe and to love. The darkness and chill that come over us when we forget God and cease even for a moment to care for one another are the sure evidence that we were never meant to do either the one or the other. To believe and to love: that is the end and purpose for which individuals and nations exist. And they justify their existence just in so far as they are approaching to this, Gods goal for them. But if that be true, as I think we must allow that it is, then it becomes important and necessary that we should know more. Certainly in the high matters of the soul we greatly need a clear and definite guidance. We constantly hear people saying at the present time, almost in a despairing tone, What are we to believe, and what are we to do, when some are urging one thing and some another, and when Christians are so dreadfully divided? Well, listen again to the words which we are considering. They do not leave us in any shadow-land of vague generalities. They bid us believe and love, and they tell us also exactly what we are to believe and how we are to love. This is His commandment, that we should believe on the name of His Son Jesus Christthis first. That we should believe on the Name, or to render more literally, that we should believe the Name of His Son Jesus Christbelieve all that is conveyed in the comprehensive title His Son Jesus Christ. It is a compressed creed. In four words is set forth a complete statement of the nature and office of Him in Whom we are to know what God and man is. His Sonbefore the world was. Jesusborn into the world. Christthe heir and the Master of the world to come.
II. Our rule of faith.That is to be our rule of faith. All belief and all knowledge are to be welcomed and prized according to the degree in which they make the truth as it is in Him more luminous and self-evidencing. In that light we are to expect to see light. Amid the problems of criticism and the uncertainties of philosophy this is to be our sure foundation on which to rest, from which to advancethe Divine, Human, Eternal Person of His Son Jesus Christ. We are grateful to any who will help us to rise towards any of the higher ideals of truth and beauty; if ever our gratitude overflows it is to the teacher who makes the creed of the living Lord more intelligible and credible to us and shows us that it may become the inspiration of our souls.
III. Our rule of life.And if the rule of faith is definite, so too is the rule of life. We ask, how are we to love? What does it mean in actual practice? In what way is the duty to be carried out in detail? Those, as we know, are questions which perpetually confront us when we think about conduct. How plain is the answer to them! We are to learn of Him, to follow in His steps. His teaching and example are to supply us with the interpretation of what love is. No case, no situation, can arise upon which light will not be shed if only we make it our aim to do what He would have us do in regard to it. The one quite certain proof that our conduct is right is to be found in the fact that those who witness it are reminded of Him.
IV. Faith and love indivisible.The further point that I would have you note is the vital essential unity of it. Often as we examine into a thing closely we become aware that it is capable of being divided and mechanically separated into different parts. In this case the constituent elements are so combined as to be indivisible and inseparable; together they form a single whole. We are not told that these are His commandments, but that This is His commandment, that we should believe and love. And do not think that this is a matter of little practical importance. I am certain that it is vastly important to observe and remember it. It is not too much to say that, if we are conscious that we have but poorly fulfilled this Divine Will for our lives, it has been in large measure because we have failed to understand this point in regard to it. We have been tempted to put asunder what God has joined together. We have tried to obey one part or other of the twofold injunction rather than to obey them together. We have been inclined to argue that, if it is hard to believe and hard to love, it must be doubly hard to do both. But in the higher arithmetic it is not so. Paradox as it may sound, the two are easier than either, the half is more difficult than the whole. In truth we may go further and say that neither is possible if attempted alone. Really to love, in the full Christian sense, is out of the question in the absence of faith.
Let it be our aim and our ambition to keep His commandment, to do the things that are pleasing in His sight. What He asks from us, and for the sake of which we and, it may well be, our universe were made, what He longs to see is the life which rises and ripens at one and the same time into faith and love. Let us not think we can separate them. To strive after one and not the other must be to fail. If, in dependence upon His help, we strive after them both we may assuredly look to succeed. That cannot be a hopeless quest for which God has created and to which God is calling us all.
Rev. Dr. A. W. Robinson.
Illustration
The late Judge Stephen frankly faced the alternative that Christian belief might one day be abandoned in England, and gave his deliberate opinion as to what the result must be. I think, he said, that if Christian theology were exploded, Christian charity would not survive it. That is why we Church people think it necessary to contend so earnestly for the maintenance of definite teaching of the essentials of Christian belief in our schools. Equally certain is it that Christian faith will not abide in the absence of love. There is an interesting letter written by Dr. Arnold, of Rugby, to a promising pupil who was beginning his life at the university. And what was the counsel that the elder pressed upon the younger man? He bade him remember that if he was to keep his faith it could only be as he strove to keep his sympathies tender and wide. He advised him to seek opportunities of visiting the sick and the suffering, and that for his own sake as much as for theirs. He knew full well that to believe is only possible to those who love.
Fuente: Church Pulpit Commentary
1Jn 3:23. Believing on Christ and loving the brethren (with practical love) sums up the qualities of an obedient child of God. That is because belief in Christ means more than a mere profession. It includes a working faith that will carry out the teaching in Jas 2:18, to show our faith by our works.
Fuente: Combined Bible Commentary
1Jn 3:23. And this is his commandment: the one commandment which, as it contains all others, is especially the unity of faith and love. In this Epistle the sum of faith is in the name of Jesus, and the sum of duty is love. It is the Fathers will that we should believe on the name of his Son Jesus Christ: the name stands here for the whole person and work of Christ, not without reference to the confession that follows; and the peculiarity of the phrase here, believe the name with the dative, connotes strongly the ethical feeling of trust.
And love one another even as he, Christ, gave us commandment. Out of the Fathers command to believe sprang the commandment of Jesus to love. And implies the energy of faith producing love; and even as is more than according to His commandment, signifying the kind of love that He exemplified and prescribed. This foundation of faith must be remembered throughout the Epistle.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. What is the sum of the Christian’s duty, faith and love, to believe on the name of Jesus Christ; that is, to rely upon him as our Redeemer, our Teacher, our King, our Intercessor, and to obey his great command of loving one another with a pure heart fervently.
Observe, 2. What a mighty encouragement it is to faith, that believing on Christ is constituted a duty by a plain gospel-precept, This is his commandment, for this command cuts off that vain pretence and plea of presumption. What! such a vile wretch as thou presume to believe on Christ? says Satan. Yes, says the Christian, here is a command to me so to do, yea, a command from the highest sovereignty, the contempt whereof I must answer at my utmost peril.
Observe, 3. How the command of faith, and the command of love, are linked and knit together, as if the weight of our salvation hung equally and alike upon both; as without faith it is impossible to please God, so without love it is impossible to please him also. Will no duty profit without faith? In like manner can we neither profit ourselves nor others without love: As whatever is not of faith is sin, so whatever duty we perform towards our brother, if we do it not out of love, we miss our reward. If I give all my goods to feed the poor, and have not love, I am nothing. 1Co 13:1 Lord! can we ever think this command of love small and inconsiderable, when thou hast joined the love of thine image with faith in thy dear Son? This is his commandment, that we should believe on the name of his Son, and love one another.
Fuente: Expository Notes with Practical Observations on the New Testament
1Jn 3:23-24. And this is his commandment, That we should believe, &c. Namely, 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. And he that keepeth his commandments That thus believes and loves; dwelleth, or abideth in him In Christ Jesus, or in God the Father; and he Christ, or the Father; in him This seems to be an allusion to our Lords words, Joh 14:23; If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. That is, in this way we obtain fellowship with the Father, as well as with the Son; yea, the most intimate acquaintance, friendship, and communion, and are thereby made unspeakably happy; and hereby we know that he abideth in us That we have this intimate union and communion with him; by the Spirit which he hath given us The Spirit of adoption and regeneration, witnessing with our spirits that we are his children, and producing in us love, joy, and peace, holiness and happiness.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jesus taught the apostles to trust in Him and to love each other. This is the distillation of His teaching. Specifically He taught them to trust in the efficacy of His name when they prayed to His Father (Joh 14:12-15; Joh 16:24). This is an added ground for confidence in prayer.
"There are frequent points of contact between this Epistle and the words of Jesus in John 13-17." [Note: Robertson, 6:228.]
Believing in this verse probably refers to believing for eternal salvation rather than to believing after we are Christians. The tense of the Greek verb (aorist) points to this as does the object of belief, namely, "the name of His Son Jesus Christ."
"To believe in the name of Jesus Christ is to accept Jesus Christ for what He really is." [Note: Barclay, p. 104.]
"The Christian who hates his brother acts utterly out of touch with God, exemplifies the murderous spirit of Cain, and is ’abiding’ in the sphere of death (1Jn 3:10-15). By contrast, the loving Christian takes Christ’s own self-sacrificing love as the model by which he himself should love in actual deeds and in accord with the truth (1Jn 3:16-18). If he does so, he can quiet a guilt-ridden heart, achieve a superb confidence before God in prayer, and expect answers to his prayers precisely because he is pleasing God (1Jn 3:19-23)." [Note: Hodges, The Epistles . . ., p. 169.]