Exegetical and Hermeneutical Commentary of 1 John 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.

24. And he that keepeth his commandments ] This looks back to the same phrase in 1Jn 3:22, not to the conclusion of 1Jn 3:23, which is parenthetical. Therefore ‘His’ means God’s, not Christ’s.

dwelleth in him ] Better, abideth in Him: it is S. John’s favourite word, which occurs twice in this verse (see on 1Jn 2:24). “Let God be a home to thee, and be thou a home of God” (Bede). This mutual abiding expresses union of the strongest and closest kind: comp. 1Jn 4:13 ; 1Jn 4:16; Joh 6:56; Joh 15:4-5. S. John once more insists on what may be regarded as the main theme of this exposition of Christian Ethics; that conduct is not only not a matter of indifference, but is all-important. We may possess many kinds of enlightenment, intellectual and spiritual; but there is no union with God, and indeed no true knowledge of Him, without obedience: comp. 1Jn 1:6, 1Jn 2:4 ; 1Jn 2:6; 1Jn 2:29 , 1Jn 3:6-7; 1Jn 3:9. ‘He that willeth to do His will shall know’ (Joh 7:17).

and hereby ] Or, and herein, as in 1Jn 3:16 ; 1Jn 3:19, 1Jn 2:3; 1Jn 2:5 , 1Jn 4:9-10; 1Jn 4:13; 1Jn 4:17, 1Jn 5:2. This probably refers to what follows; but the change of preposition in the Greek, a change obliterated in both A. V. and R. V., renders this not quite certain. S. John writes, not ‘here by we know by the Spirit’ (which would place the connexion beyond a doubt), but ‘here in ( ) we know from ( ) the Spirit’.

we know ] Literally, we come to know; it is a matter of Christian experience.

by the Spirit ] Better, from the Spirit: this is the source from which the knowledge is derived. This is the first mention of the Spirit in the Epistle, although He is alluded to in 1Jn 2:20.

which he hath given us ] Or, which He gave us. The verb is aorist, not perfect; and though this is a case where the English perfect might represent the Greek aorist, yet as the Apostle probably refers to the definite occasion when the Spirit was given, the aorist seems better. This occasion in S. John’s case would be Pentecost, in that of his readers, their baptism. Thus in our Baptismal Service we are exhorted to pray that the child “may be baptized with water and the Holy Ghost”; and in what follows we pray, “wash him and sanctify him with the Holy Ghost”; and again, “give Thy Holy Spirit to this infant, that he may be born again”: after which follows the baptism.

It would be possible to translate ‘by the Spirit of which He has given us’, a partitive genitive, meaning ‘ some of which’ as in Macbeth, I. iii. 80,

“The earth hath bubbles as the water has,

And these are of them ”.

And in Bacon’s Essays, Of Atheisme, “You shall have of them, that will suffer for Atheisme, and not recant”. But the Greek genitive here is probably not partitive but the result of attraction. S. John commonly inserts a preposition ( ) with the partitive genitive (2Jn 1:4; Joh 1:24; Joh 7:40; Joh 16:17; Rev 2:10; Rev 11:9; comp. Joh 21:10). Tyndale here translates ‘Therby we knowe that ther abydeth in us of the sprete which He gave us’, making ‘of the Spirit’ (= a portion of the Spirit) the nominative to ‘abideth’; which is grammatically possible, but scarcely in harmony with what precedes. The change from Tyndale’s rendering to the one adopted in A. V., and (with change of ‘hath given’ to ‘gave’) in R. V. also, is due to Coverdale.

Once more (see note between 1Jn 2:28-29 and on 1Jn 3:10) we are led to a fresh section almost without knowing it. In the last six verses of this chapter (19 24) the transition from verse to verse is perfectly smooth and natural; so also in the previous six verses (13 18). Nor is the transition from 1Jn 3:18 to 1Jn 3:19 at all violent or abrupt. By a very gradual movement we have been brought from the contrast between love and hate to the gift of the Spirit. And this prepares the way for a new subject; or rather for an old subject treated from a new point of view. Like the doublings of the Maeander near which he lived, the progress of the Apostle at times looks more like retrogression than advance: but the progress is unmistakable when the whole field is surveyed. Here we seem to be simply going back to the subject of the antichrists (1Jn 2:18-28); but whereas there the opposition between the Holy Spirit in true believers and the lying spirit in the antichrists is only suggested (1Jn 2:20; 1Jn 2:22; 1Jn 2:27), here it is the dominant idea.

Fuente: The Cambridge Bible for Schools and Colleges

And he that keepeth his commandments … – See the notes at Joh 14:23.

And hereby we know that he abideth in us – That is, this is another certain evidence that we are true Christians. The Saviour had promised Joh 14:23 that he would come and take up his abode with his people. John says that we have proof that he does this by the Spirit which he has given us. That is, the Holy Spirit is imparted to his people to enlighten their minds; to elevate their affections; to sustain them in times of trial; to quicken them in the performance of duty; and to imbue them with the temper and spirit of the Lord Jesus. When these effects exist, we may be certain that the Spirit of God is with us; for these are the fruits of that Spirit, or these are the effects which he produces in the lives of men. Compare the notes at Gal 5:22-23. On the evidence of piety here referred to, see the notes at Rom 8:9, Rom 8:14, Rom 8:16. No man can be a true Christian in whom that Spirit does not constantly dwell, or to whom he is not given. And yet no one can determine that the Spirit dwells in him, except by the effects produced in his heart and life. In the following chapter, the apostle pursues the subject suggested here, and shows that we should examine ourselves closely, to see whether the Spirit to which we trust, as furnishing evidence of piety, is truly the Spirit of God, or is a spirit of delusion.

Fuente: Albert Barnes’ Notes on the Bible

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

Our abiding in God by obedience

1. In the keeping of Gods commandments there is this great reward, that he that doeth so dwelleth in God, and God in him. If this mutual indwelling is not to be mere absorption, which some dreamers in Johns day held it to be; if it is not to be the swallowing up of our conscious individual personality in the infinite mind or intelligence of God; if it is to conserve the distinct relationship of God to man, the Creator to the creature, the Ruler to the subject, the Father to the child; it must be realised and must develop itself, or act itself out, through the means of authority or law on the one side, and obedience or the keeping of the commandments on the other. It is, in fact, the very consummation and crown of mans old, original relation to God–as that relation is not only restored, but perfected and gloriously fulfilled, in the new economy of grace.

2. The manner of Gods abiding in us, or at least the way in which we may know that He abides in us, is specified:–Hereby we know that He abideth in us, by the Spirit which He hath given us. We are to distinguish here between our dwelling in God and His dwelling in us. Our dwelling in God is to be known by our keeping His commandments; Gods dwelling in us, by the Spirit which He giveth us. And yet, the two means of knowledge are not far apart. They are not only strictly consistent with one another; they really come together in one point. For the Spirit is here said to be given to us–not in order to our knowing that God abideth in us, in the sense of His opening our spiritual eye and quickening our spiritual apprehension–but rather as the medium of our knowing it, the evidence or proof by which we know it. And how are we to recognise the Spirit as given to us? How otherwise than by recognising the fruit of the gift? The Spirit given to us is, as to His movement or operation, unseen and unfelt. But the fruit of the Spirit is palpable and patent. It is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance. For against such there is no law (Gal 5:22-23).

3. From all this it follows that the counsel or warning, Believe not every spirit, but try the spirits whether they be of God (1Jn 4:1), is as needful for us as it was for those to whom John wrote. We may think that it is the Spirit of God whom we are receiving into our hearts and cherishing there, when it may really be another spirit altogether–one of the many spirits inspiring the many false prophets that are gone out into the world. Therefore we must try the spirits. (R. S. Candlish, D. D.)

Of the manner and importance of the Spirits indwelling

I. What the giving of the spirit imports and signifies. The Spirit of God is said to come upon men in a transient way, for their present assistance in some particular service, though in themselves they be unsanctified persons. Thus the Spirit of God came upon Balaam (Num 24:2), enabling him to prophesy of things to come. But whatever gifts He gives to others, He is said to be given, to dwell, and to abide only in believers (1Co 3:6). An expression denoting both His special propriety in them, and gracious familiarity with them. There is a great difference betwixt the assisting and the indwelling of the Spirit; the one is transient, the other permanent.

II. How this giving of the Spirit evidently proves and strongly concludes that souls interest in Christ unto whom He is given.

1. The Spirit of God in believers is the very bond by which they are united unto Christ. If, therefore, we find in ourselves the bond of union, we may warrantably conclude that we have union with Jesus Christ.

2. The Scripture everywhere makes this giving, or indwelling of the Spirit, the great mark and trial of our interest in Christ; concluding from the presence of it in us, positively, as in the text; and from the absence of it, negatively, as in Rom 8:1-39.

3. That which is a certain mark of our freedom from the covenant of works, and our title to the privileges of the covenant or grace, must needs also infer our union with Christ and special interest in Him; but the giving or indwelling of the sanctifying Spirit in us is a certain mark of our freedom from the first covenant, under which all Christless persons still stand, and our title to the special privileges of the second covenant, in which none but the members are interested; and, consequently, it fully proves our union with the Lord Jesus.

4. If the eternal decree of Gods electing love be executed, and the virtues and benefits of the death of Christ applied by the Spirit unto every soul in whom He dwelleth, as a spirit of santification, then such a giving of the Spirit unto us must needs be a certain mark and proof of our special interest in Christ; but the decree of Gods electing love is executed, and the benefits of the blood of Christ are applied to every soul in whom He dwelleth, as a spirit sanctification. This is plain from 1Pe 1:2.

5. The giving of the Spirit to us, or His residing in us, as a sanctifying Spirit, is everywhere in Scripture made the pledge and earnest of eternal salvation, and consequently must abundantly confirm and prove the souls interest in Christ (Eph 1:13-14). Uses: I shall lay down some general rules for the due information of our minds in this point, upon which so much depends.

(1) Though the Spirit of God be given to us, and worketh in us, yet He worketh not as a natural and necessary, but as a free and arbitrary agent: He neither assists nor sanctifies, as the fire burneth, as much as He can assist and sanctify, but as much as He pleaseth; dividing to every man severally as He will (1Co 12:11).

(2) There is a great difference in the manner of the Spirits working before and after the work of regeneration. Whilst we are unregenerate He works upon us as upon dead creatures that work not at all with Him; and what motion there is in our souls is a counter motion to the Spirit; but after regeneration it is not so, He then works upon a complying and willing mind; we work, and He assists (Rom 8:26).

(3) Though the Spirit of God be given to believers, and worketh in them yet believers themselves may do or omit such things as may obstruct the working and obscure the very being of the Spirit of God in them.

(4) Those things which discover the indwelling of the Spirit in believers are not so much the matter of their duties, or substance of their actions, as the more secret springs, holy aims, and spiritual manner of their doing or performing of them.

(5) All the motions and operations of the spirit are always harmonious, and suitable to the written Word. (Isa 8:20).

(6) Although the works of the Spirit, in all sanctified persons, do substantially agree, both with the written Word and with one another, yet as to the manner of infusion and operation there are found many circumstantial differences.

(7) There is a great difference found betwixt the sanctifying and the comforting influences of the Spirit upon believers, in respect of constancy and permanency.

Evidence 1. In whomsoever the Spirit of Christ is a Spirit of sanctification, to that man or women He hath been, more or less, a Spirit of conviction and humiliation.

Evidence 2. As the Spirit of God hath been a convincing, so He is a quickening Spirit, to all those to whom He is given (Rom 8:2).

Evidence 3. These to whom God giveth His Spirit have a tender sympathy with all the interests and concernments of Christ.

Evidence 4. Wherever the Spirit of God dwelleth, He doth in some degree mortify and subdue the evils and corruptions of the soul in which He resides.

Evidence 5. Wherever the Spirit of God dwelleth in the way of sanctification, in all such He is the Spirit of prayer and supplication (Rom 8:26).

Evidence 6. Wherever the Spirit of grace inhabits, there is an heavenly, spiritual frame of mind accompanying and evidencing the indwelling of the Spirit (Rom 8:5-6).

Evidence 7. Those to whom the Spirit of grace is given are led by the Spirit, Sanctified souls give themselves up to the government and conduct of the Spirit; they obey His voice, beg His direction, follow His motions, deny the solicitations of the flesh and blood, in obedience to Him (Gal 1:16). And they that do so, they are the sons of God. (John Flavel.)

The indwelling of God

I. The privilege. It is the indwelling of God in the soul–His abiding in us. The sentiment is not peculiar to John, but the frequency of it is. Let us look at this abiding. There was a time when the persons here referred to were without God in the world; when another being had possession of them–the prince of the power of the air, the spirit that now worketh in the children of disobedience. But God hath delivered them from the power of darkness, and translated them into the kingdom of His dear Son. God has entered, and taken possession of the heart. Perhaps, too, after the parent had pleaded to no purpose; perhaps after the minister had long laboured for nought; perhaps after he had been wooed and awed, blest and chastised, in vain. Then, God says, I will work, and who shall let it? His abiding in us supposes not only entrance, but continuance. But how does He abide in them? If I should answer this question negatively, I should say, not personally, as it was in the Redeemer Himself. In Him, says the apostle, dwelleth all the fulness of the Godhead bodily. He that hath seen Me, said He, hath seen the Father. Nor does He abide in them essentially. Thus indeed He is in them, as to the perfection of His nature, as to His Omnipresence, as to the presence by which He fills heaven and earth; but when His presence is spoken of by the way of providence or privilege, it intends some peculiar regard. The Lord is nigh unto all those who are of a broken heart; and sayeth such as be of a contrite spirit. But if I am required to answer this question positively, I should say, first, objectively. He dwells in His people by a real union; a gracious union; by a spiritual operative influence in all the powers of their souls. Thus He dwells in them as water in a well, our Saviours own image. The water that I shall give him shall be in him, a well of water springing up into everlasting life. He dwells in them as the sap in the tree, sustaining its life and producing fertility. He dwells in them as the soul dwells in the body, enlivening every limb and pervading every part. Can you explain this? Why the doctrine of union is one of the hardest chapters in all natural philosophy? First, explain to me how the soul is in the body; the spirit, without parts, combining with matter and coalescing with substance; explain first, how God is in the highest heavens, and is also about our path, and about our bed, and spying out all our ways, words, and thoughts.

II. How it is to be ascertained. The apostle says, We know that He abideth in us by the Spirit which He hath given us. Now, what was the Spirit God had given to them? Not the Spirit of miraculous agency. No, but the Spirit which we call the common influences of the Spirit of God. We call it common, not because all men have it, but because all Christians have it; and all Christians will experience it to the very end of time. But as the thing exemplified should always be plainer than the thing proved, let us inquire what manner of spirit that is which evinces the privilege of union with God? We know that He abideth in us, by the Spirit which He hath given us. I am aware the Spirit is said to anoint us; He is said to seal us to the day of redemption; and to bear witness with our spirits, that we are the children of God. But this is not done by the sounds in the air, and by sudden impulses in the mind, but by His residing in us. Our having this Spirit is the anointing; our having this Spirit is the sealing; and our having it is the witness. This Spirit is known by five attributes.

1. It is the Spirit of conviction; and the process is generally this:–He first convinces of the guilt of sin; then of its pollution; and then awakens in us a sense of its abhorrence; causing us to repent before God as in dust and ashes.

2. It is the Spirit of faith. The work of the Spirit puts the man into the position of looking to Christ, and of coming to Christ, and of dealing with Christ, concerning all the affairs of the soul and eternity. When He is come, says the Saviour, He shall glorify me.

3. It is the Spirit of grace. It is expressly called the Spirit of grace and of supplication, which was to be poured upon the house of David and upon the inhabitants of Jerusalem.

4. It is a Spirit of sanctification. Hence, He is so often called the Holy Spirit, and in one place, the Spirit of holiness,

5. It is the Spirit of affection. We read therefore of the Spirit of love. He that loveth Him that begat, says John, loveth Him also that is begotten of Him. And, says the Saviour, By this shall all men know that ye are My disciples, if ye have love one to another.

III. The usefulness of this subject.

1. The subject is useful to induce us to adore the condescension of God. David was struck with this; he was astonished that God should try man and visit him. Solomon was still more struck with His dwelling with man, Will God in very deed dwell with man upon earth? But John goes further than this, and speaks of God as not only visiting man, as not only dwelling with man, but of His abiding in him! Who is a God like unto Thee?

2. This subject is useful, also, as it reproves those who think there is nothing in religion connected with certainty. There are marks enough, if you are in the way everlasting, to show that you are not in a mistaken direction, but in a right road.

3. This subject is useful also, as it censures those who seek to determine their religious state by any other standard than that which is Divine. If any man have not the Spirit of Christ, he is none of His.

4. Then this subject is useful to comfort those who are partakers of the Holy Ghost. They should rejoice in the Lord always.

5. Lastly, let us turn the medal, and then we shall see the subject is useful to alarm those who, as the apostle terms it, are sensual, not having the Spirit of God in you. Have you the Spirit?–the spirit of prayer, and the spirit of love, and the spirit of meekness? Rather, have you not a proud spirit? an ungrateful spirit? a careless spirit? a revengeful spirit? or a covetous spirit? This spirit cometh not from Him that calleth you. And if you have nothing better to actuate you than this, you are in the gall of bitterness and in the bond of iniquity. (W. Jay.)

The abiding witness

Some persons crave for Christian assurance under a mistaken apprehension of its nature. They seem to regard it as something over and above the ordinary processes of grace. The assurance of faith is simply an exalted and confirmed faith, and rests therefore on the promises which are the common foundation of all faith. There are persons, on the other hand, who shrink from the name of assurance, and repudiate the thing as if it were arrogant and presumptuous. If our salvation were our own work, or if it were half our own work and half Gods work; if our own wisdom, strength, or righteousness had anything whatever to do with the meritorious grounds of our acceptance, the scruple would be a just one. But the work is altogether Gods work. Hence to doubt the full completion of the work is to doubt God, not ourselves.

I. The dignity, not only of the state of the saint, but also of the evidence by which he is assured of it. This state consists in the abiding presence of God; and this not only above us and around us, but in us. He who is Omnipotent, Omniscient, Omnipresent–the Creator who called this world into being–the Preserver, who maintains it in being–the King who rules and governs us–the Judge before whose tremendous throne we shall hereafter stand to give an account of the things we have done in the body–that God who is Indivisible, but is everywhere at once, the whole Deity with power and wisdom, majesty and truth, with every attribute and glory complete–He, He Himself, dwells within the saints. He dwells–not flashing a ray of His glory now and then, breaking the natural darkness of the soul for a moment, and then leaving it again darker than before, but abiding there, dwelling–like the sun in the heavens, with His beams hidden, it may be, sometimes with earthly clouds and mists, but like the sun behind the clouds filling the soul, as in ancient times He filled the material temple, with the glory of His presence. Yet let us take care not to mistake this matter. The cleansing blood of Christ must be sprinkled upon us, and in that fountain opened for sin and for uncleanness must we be washed from the guilt of sin; the quickening power of the Holy Ghost must have descended upon us, dispelled the darkness, broken down the strength and taken away the love of sin, before this state can be ours. But even when this is done, the motions of sin still remain. Sanctification is so imperfect here below, our strongest faith so feeble, our brightest hope so dim, our most fervent love so cold and selfish, our waywardnesses and inconsistencies so many, that it is wonderful that God should dwell within such hearts. Yet, child of God, it is the sober, literal fact.

II. With this dignity we must combine the definite clearness of the test, which proves our possession of it, for we might otherwise find great difficulty. Hereby we know–by what? The word hereby is not to be thrown forward as a mere synonym for the words by the Spirit whom He hath given us; but it is to be thrown back to the words, He that keepeth His commandments. Hereby–namely, by keeping His commandments–we know. We have great cause to bless God for thus resting our hopes on our obedience, which every honest mind can see and recognise. The lesson draws close and indissoluble the connection between faith and holiness, the heart and the life, the religion and the character and conduct. It makes Christianity to be a real practical working power. Step by step, link by link, assurance of faith and hope is inseparably united to practical holiness of life. Yet there are one or two cautions to be borne in mind. The obedience which is the proof of the Spirits presence is not a holiness finished or perfect; otherwise it would belong to none of us on this side heaven; it would be a hope of the future, not a blessing of the present. It is not a finished holiness, but only a holiness begun. The will is like a river which here and there beneath an overhanging bank may seem to stand still, and here and there in some narrow bay may seem to retrograde, but which in its main current still sets slowly, but surely, towards the ocean. It is, further, a holiness not complete, but progressive. Every day brings its struggle, but brings likewise its victory. Further yet, this Christian obedience is not partial. Christian obedience accepts and follows the whole law.

III. The infinite blessedness both of the state and of the evidence. If Christian obedience were an outward and compulsory thing, bringing by mere force the unwilling heart into subjection to the letter of a law, it would be painful. But it is not this. It is a willing, loving, generous thing. It is a law working from within the soul itself, not a compulsion from the outside. It is not like a stream of water thrown from without upon us, but like a living fountain springing up within us–a well of water springing up into everlasting life. And why is it this, but because it is the Spirits work, and because God abideth in us? Is there not always joy in life? Is there not joy in natures life, as, bursting the chains of death-like winter, happy creation breaks into beauty, and flowers and fruits and trees and birds sing together? Is there not joy in human life when, fresh and sweet as a spring flower, the buoyant child laughs, and sings, and plays? Is there not joy in the sense of life, and only so far pain in it as the mortality of a fallen nature interrupts it with the seeds of decay, and clouds it with the shadows of death? And is there not joy in the life of the soul, since it is the very life of God fresh from the indwelling Deity, as if He became a part of ourselves and filled us with His glory? (Canon Garbett.)

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Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 24. Dwelleth in him] i.e. in God; and he-God, in him-the believer.

And hereby we know] We know by the Spirit which he hath given us that we dwell in God, and God in us. It was not by conjecture or inference that Christians of old knew they were in the favour of God, it was by the testimony of God’s own Spirit in their hearts; and this testimony was not given in a transient manner, but was constant and abiding while they continued under the influence of that faith that worketh by love. Every good man is a temple of the Holy Ghost, and wherever he is, he is both light and power. By his power he works; by his light he makes both himself and his work known. Peace of conscience and joy in the Holy Ghost must proceed from the indwelling of that Holy Spirit; and those who have these blessings must know that they have them, for we cannot have heavenly peace and heavenly joy without knowing that we have them. But this Spirit in the soul of a believer is not only manifest by its effects, but it bears its own witness to its own indwelling. So that a man not only knows that he has this Spirit from the fruits of the Spirit, but he knows that he has it from its own direct witness. It may be said, “How can these things be?” And it may be answered, By the power, light, and mercy of God. But that such things are, the Scriptures uniformly attest, and the experience of the whole genuine Church of Christ, and of every truly converted soul, sufficiently proves. As the wind bloweth where it listeth, and we cannot tell whence it cometh and whither it goeth, so is every one that is born of the Spirit: the thing is certain, and fully known by its effects; but how this testimony is given and confirmed is inexplicable. Every good man feels it, and knows he is of God by the Spirit which God has given him.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

He that keepeth his commandments, i.e. he whose whole soul is thus formed to obediential compliance with the Divine will,

dwelleth in him; hath most intimate union with God in Christ; which is evident by that Spirit given to us, which hath effected both that holy frame, and that union: see Joh 14:23.

Fuente: English Annotations on the Holy Bible by Matthew Poole

24. dwelleth in himThebeliever dwelleth in Christ.

and he in himChrist inthe believer. Reciprocity. “Thus he returns to the great keynoteof the Epistle, abide in Him, with which the former partconcluded” (1Jo 2:28).

herebyherein we(believers) know that he abideth in us, namely, from (the presence inus of) the Spirit “which He hath given us.” Thus heprepares, by the mention of the true Spirit, for the transition tothe false “spirit,” 1Jo4:1-6; after which he returns again to the subject of love.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And he that keepeth his commandments,…. Attends to those instructions and declarations concerning faith in Christ, and love to the brethren, and acts according to them:

dwelleth in him, and he in them; that is, he dwells in Christ, and Christ dwells in him; the same is said of believing in Christ under the figurative expressions of eating his flesh, and drinking his blood, [See comments on Joh 6:56];

and hereby we know that he abideth in us; or dwelleth in us, as before,

by the Spirit which he hath given us; which if understood of private Christians, as the preceding verses incline to, the sense is, that union to Christ, and the continuance of it, or his indwelling as a fruit of union, and the permanency of that, are evidenced by the Spirit of God; who is given in consequence of union and relation to Christ, as a spirit of regeneration and sanctification, of faith and love, of adoption, and as the earnest of the heavenly inheritance; but if of the apostles and ministers of the word, it may regard the gifts of the Holy Spirit bestowed on them, fitting them for their work and office, and who is a spirit of truth, and not of error; and by having and enjoying these, they knew that Christ abode in them, and had reason to believe, according to his promise, that he would be with them, and with his ministering: servants in succession, to the end of the world; and this sense seems to be encouraged by the former part of the following chapter.

Fuente: John Gill’s Exposition of the Entire Bible

And he in him ( ). That is “God abides in him” as in 4:15. We abide in God and God abides in us through the Holy Spirit (John 14:10; John 14:17; John 14:23; John 17:21). “Therefore let God be a home to thee, and be thou the home of God: abide in God, and let God abide in thee” (Bede).

By the Spirit ( ). It is thus (by the Holy Spirit, first mention in this Epistle and “Holy” not used with “Spirit” in this Epistle or the Apocalypse) that we know that God abides in us.

Which (). Ablative case by attraction from accusative (object of ) to agree with as often, though not always. It is a pity that the grammatical gender (which) is retained here in the English instead of “whom,” as it should be.

Fuente: Robertson’s Word Pictures in the New Testament

Abideth in Him and He in Him. “Therefore let God be a home to thee, and be thou the home of God : abide in God, and let God abide in thee” (Bede).

Spirit. The first mention of the Spirit in the Epistle. Never found with Holy in the Epistles or Revelation.

CRITICAL NOTE ON 1Jo 3:19 – 22.

The second great division of John’s First Epistle treats of the conflict of truth and falsehood. This section extends from ch. 2 18. to ch. 4 6, and is subdivided under the following topics :

1. The revelation of falsehood and truth (ii. 18 – 29).

2. The children of God and the children of the devil (iii. 1 – 12).

3. Brotherhood in Christ and the hatred of the world (iii. 13 – 24).

4. The Rival Spirits of Truth and Error (iv. 1 – 6).

This passage lies within the third of these subdivisions; but the line of thought runs up into the second subdivision, which begins with this chapter, – the children of God and the children of the Devil.

Let us first briefly review the contents of this chapter down to the point of our text.

God shows His wonderful love in calling us children of God [] ; as expressing community of nature, rather than uiJoi (sons), which expresses the position of privilege.

The world, therefore, does not know us, even as it did not know Him. We are children of God; and in this fact lies enfolded our future, the essence of which will be likeness to God, coming through unveiled and transfiguring vision.

The result of such a relation and hope is persistent effort after moral purity. “Every one that hath this hope in Him, purifieth himself, even as He is pure.”

This attempt to purify corresponds with the fulfillment of our true destiny which Christ has made possible. Sin is irreconcilable with a right relation to God, for Christianity emphasizes the law of God, and “sin is lawlessness.” The object of Christ ‘s manifestation was to “take away sin;” therefore, “everyone that abideth in Him sinneth not.” ” He that doeth righteousness is righteous, even as He is righteous. “” He that committeth sin is of the devil;” but the Son of God was manifested in order to destroy the works of the devil. The divine seed – the divine principle of growth – the germ of the new life is in the true believer; and the ideas of divine sonship and sin are mutually exclusive.

The being a child of God will manifest itself not only in doing righteousness, but in love – the love to God, taking shape in love and ministry to the brethren. This is the highest expression of righteousness. The whole aim of the Gospel is the creation and strengthening of love; and the type of life in God through Christ is therefore the direct opposite of Cain, who being of the evil one, slew his brother.

Over against this love is the world ‘s hatred. This is bound up, as love is, with the question of origin. God ‘s children share God ‘s nature, which is love. The children of the world are the children of the evil one, whose nature is lawlessness and hatred. Love is the outgrowth of life; hatred, of death. He that loveth not, abideth in death. For ourselves, children of God, we know that we have passed from death unto life because we love the brethren.

Christ is the perfect type and revelation of love, since He gave His life for us. We, likewise, ought to lay down our lives for the brethren. The practical test of our brotherly love is ministry. The love of God does not dwell in us if we refuse to relieve our brother ‘s need.

The fruit of love is confidence. ” In this, we perceive that we are of the truth; and, perceiving this, we shall assure our hearts in the presence of God, in whom we live and move and have our being. It is of the very essence of Christian life that it is lived and tested before God. No assurance or confidence is possible except from being in right relation to God.

Through the consciousness of love, then, which is of God, and which marks the children of God, we perceive that we are children of God – of the truth; and in this knowledge we find assurance and confidence before the very highest tribunal. “We shall assure our heart before Him.”

This brings us to the heart of our passage. What is the specific character and direction of our assurance? Of what are we confident? Here we strike the differences in the exposition of the passage. The questions resolve themselves into three :

1. What is the meaning of peisomen (we shall assure or persuade)?

2. How are the otiv (that or because) to be explained?

3. What is the meaning of meizw (greater)? Peisomen may be taken either according to its primitive meaning, persuade, induce, prevail upon (Act 19:26; Act 18:4; 2Co 5:11), or in its secondary and consequent sense, to assure, quiet, appease (Mt 28:14).

1. If we render persuade, two courses are possible.

(a.) Either we may use it absolutely, and mentally supply something as the substance of the persuasion. “Hereby know we that we are of the truth, and shall persuade our hearts before Him.” The mind might then supply : We shall persuade our heart to be confident in asking anything from God. Objection. This would anticipate ver. 21. “If our heart condemn us not, then have we boldness toward God, and whatsoever we ask of Him we receive,” etc.; or, We shall persuade our heart to show love in life and act.

Objection. This does not suit the connection; for we recognize ourselves by our love as children of faith, and do not need first to move our hearts to love which already dwells there; or, We shall persuade our heart that we are of the truth.

Objection. This is tautological. We know or perceive that we are of the truth, by the fact of our love. We therefore reject the absolute use of peisomen.

(b.) Still rendering persuade, we may attempt to find the substance of the persuasion in the following clauses. Here we run into the second of our three questions, the double oti, for oti becomes the sign of definition of peisomen. The different combinations and translations proposed center in two possible renderings for oti : because or that.

If we render because, it leaves us with the absolute peisomen which we have rejected. We have then to render – “Hereby perceive we that we are of the truth, and shall persuade our heart before Him : because, if our heart condemn us, because, I say (second oti), God is greater than our heart,” etc.

All the other renderings, like this, involve what is called the epanaleptic use of oti; the second taking up and carrying forward the sense of the first. This is very objectionable here, because

1. There is no reason for it. This use of oti or similar words is appropriate only in passages where the course of thought is broken by a long, interjected sentence or parenthesis, and where the conjunction takes up again the thread of discourse. It is entirely out of place here after the interjection of only a few words.

2. There is no parallel to it in the writings of John, nor elsewhere in the New Testament, so far as I know (but see 1Jo 5:9).

The case is no better if we translate oti that. Here indeed we get rid of the absolute peisomen, but we are compelled to hold by the resumptive oti. For instance, “We shall persuade ourselves that, if our heart condemn us, that, I say, God is greater than our heart.”

Moreover, some of these explanations at least, commit the apostle to misstatement. Suppose, for example, we read : “We shall persuade our heart that God is greater than our heart :” we make the apostle say that the consciousness of brotherly love, and of our consequent being “of the truth,” is the basis of our conviction of the sovereign greatness of God. Thus : “Herein (in our brotherly love) do we perceive that we are of the truth, and herein we shall persuade ourselves that God is greater than our heart, and knoweth all things.”

The case is not improved if we render the first oti as pronominal, and read as follows : “We shall persuade ourselves in whatever our heart condemn us, that God is greater than our heart.” The object of persuasion, then, is the greatness of God. The sense of condemnation is the occasion of our persuading ourselves : the foundation of our persuasion of God ‘s greatness is our consciousness of being of the truth.

We conclude therefore,

1. That we must reject all renderings founded on the absolute use of peisomen.

(a.) Because it leaves the mind to supply something which the text leads us to expect that it will supply.

(b.) Because the conception of persuasion or assurance takes its character from the idea of condemning or accusing [] , and becomes vague if we separate it from that.

1Jo 3:2We must reject explanations founded on the epanaleptic use of oti for the reasons already given.

We turn now to the rendering adopted by the New Testament Revisers. This rendering takes the first oti with ejan as relative pronominal, and the second as casual; and is as follows :

“Herein do we know (or, more properly, perceive) that we are of the truth; and shall assure (or quiet) our heart before Him in whatsoever our heart may condemn (or accuse) us; because God is greater than our heart and knoweth all things.”

The only grammatical objection to this rendering, which is entitled to any weight, is that the exact pronominal phrase oti ejan does not occur elsewhere in the New Testament; but this is little better than a quibble, since we have really the same combination under another form, viz., Gal 5:10, ostiv ejan (so Lach., West. and H., Tisch., Lightfoot), and possibly in Act 3:23, where Tisch. reads htiv ejan. In Col 3:17, West. and H., Lightfoot, and Ellicott, read oti ejan (” whatsoever ye do in word or deed “). Moreover, it is born out by the frequent use of ejan for ajn after relatives (Mt 5:19; Mt 8:19; Mt 10:42; Mt 11:27; Joh 14:7). See Moulton’s “Winer,” 2nd ed., p. 390.

This rendering introduces the third question : What is the meaning of meizwn? Shall we take it as indicating judgment or compassion on the part of God ? i e. :

1st. Shall we allay the accusation of heart by saying : “God is greater than our heart, His judgment is therefore stricter than ours; and so, apart from fellowship with Him we can have no hope;” or, as Meyer puts it, “Only in conscious brotherly love shall we calm our hearts, for, if we do not love, our heart condemns us, and God is greater than our heart, and there is no peace for the accusing conscience :” or, again, as it is popularly interpreted :

“If our heart condemn us, then God, who is greater than our hearts, and knows all things, must not only endorse, but emphasize our self – accusation.” If our heart condemn, how much more God ?

Or, 2nd. Shall we take meizwn as the expression of God ‘s compassionate love, and say, ” when our heart condemns us, we shall quiet it with the assurance that we are the proved children of God, and therefore, in fellowship with a God who is greater than our heart, greater in love and compassion no less than in knowledge ?

The choice between these must be largely determined by the drift of the whole discussion, and here, therefore, we leave the textual and grammatical side of the question, and proceed to the homiletical aspect of the passage. Generally, we may observe that the whole drift of the chapter is consolatory and assuring. The chapter is introduced with a burst of affectionate enthusiasm. “Behold what manner of love the Father has bestowed upon us that we should be called the children of God, and such we are.” The darker shades – the origin and nature of sin; the truth that sinners are of the evil one; the hatred of the world, springing out of this radical opposition between the origin and motive of children of God and children of the evil one – are thrown in to heighten and emphasize the position and privilege of God ‘s children. They are to be left in no doubt as to their relation to God. They are thrown for decisive testimony upon the su

Fuente: Vincent’s Word Studies in the New Testament

1) “And he that keepeth his commandments,” The one guarding or conscientious about the commandments of the Lord, Mat 28:18-20.

2) “Dwelleth in him, and he in him.” The keeping of our Lord’s commands gives evidentiary information that the doer is God’s child, Mat 7:15-21; Jas 1:22-25; Jas 2:18. God dwells in him and he dwells in God. Joh 10:28-29; Joh 14:21.

3) “And hereby we know that he abideth in us.” John says, here is the realm of knowledge by which we know He remains, abides or continues in us – in addition to our keeping His commandments.

4) “By the Spirit which he hath given us.” (Greek ek tou) means “out of” or from the source of the Spirit which He has given to us, 1Jn 4:13; Eph 1:13; Eph 4:30-32; Rom 8:16. His Holy Spirit communicates with our Spirit (new Divine Nature) that we are His children. He also helps us in our infirmities, Rom 8:26-27.

Fuente: Garner-Howes Baptist Commentary

24 And he that keepeth his commandments He confirms what I have already stated, that the union we have with God is evident when we entertain mutual love: not that our union begins thereby, but that it cannot be fruitless or without effect whenever it begins to exist. And he proves this by adding a reason, because God does not abide in us, except his Spirit dwells in us. But wherever the Spirit is, he necessarily manifests his power and efficiency. We hence readily conclude, that none abide in God and are united to him, but those who keep his commandments.

When, therefore, he says, and by this we know, the copulative, and, as a reason is here given, is to be rendered, “for,” or, “because.” But the character of the present reason ought to be considered; for though the sentence in words agrees with that of Paul, when he says that the Spirit testifies to our hearts that we are the children of God, and that we through him cry to God, Abba, Father, yet there is some difference in the sense; for Paul speaks of the certainty of gratuitous adoption, which the Spirit of God seals on our hearts; but John here regards the effects which the Spirit produces while dwelling in us, as Paul himself does, when he says, that those are God’s children who are led by the Spirit of God; for there also he is speaking of the mortification of the flesh and newness of life.

The sum of what is said is, that it hence appears that we are God’s children, that is, when his Spirit rules and governs our life. John at the same time teaches us, that whatever good works are done by us, proceed from the grace of the Spirit, and that the Spirit is not obtained by our righteousness, but is freely given to us.

Fuente: Calvin’s Complete Commentary

24. Keepeth his commandments Our apostle is no Nicolaitan, and no antinomian. This keeping the commandments before the eyes of men, in the spirit of faith and love, is the best profession and showing forth of our holiness to the world that we can make. And all our state thus attained we may finally know by the Spirit, the direct testimony given by him in our hearts uniting with the testimony of our open practical life.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And he who keeps his commandments abides in him, and he in him. And hereby we know that he abides in us, by the Spirit which he gave us.’

John sums up the section by indicating the close relationship between ‘keeping His commandments’ and ‘abiding in Him’. Those who do keep (receive, meditate on, hold in the mind and carry through in the life) His commandments, having believed on His Son Jesus Christ (1Jn 3:23), do abide in Him, for their response proves their love of Him. It proves they are walking in the light. And the corollary is that He abides in them. They are indwelt by God, and dwell in God. And the certain positive final proof of His abiding in us is the Spirit which He gave us, the Spirit Who is therefore God, ‘the anointing’, Who testifies to the truth about Jesus Christ.

This added on phrase now leads on to an examination of the testimony of the Spirit to Jesus Christ. John has just mentioned the commandment to ‘believe in the name of His Son Jesus Christ’, now he stresses how important it is that such faith in Him be built on the right foundation.

Fuente: Commentary Series on the Bible by Peter Pett

1Jn 3:24. Dwelleth in him, That is, in God; and He, that is, God, in him. Neither this text, nor 1Co 6:17 will prove, (as some have absurdly averred,) that a good man is the Deity himself, or a part of God, or of the same essence or substance. The apostle intended only to say, “Whoever is brought to yield a conscientious obedience to all God’s commandments, from a principle of faith as working by love, which counts none of them grievous,he really does, and hereby makes it evident that he does, live in a state of vital union with Christ, and with the Father through him, and Christ dwells in his heart by faith, who is a habitation of God through the Spirit (Eph 2:22; Eph 3:17.). And we who stand in this near and happy relation to Christ, and to the Father through him, are assured that he lives with abiding influencein us, by the light, energy, and witness of his Holy Spirit, which he has freely given us, to produce, excite, and assist a constant exercise of faith and love, and every other grace in our souls.” Comp. Joh 14:23.

Inferences.How inestimable a privilege is it to be born of God! What infinite reason have those that possess it, to rejoice and be exceeding glad! With what astonishment should we reflect upon the Divine condescension, in admitting us to such an endearing relation! Let us behold with admiration and joy, what manner of love the Father has bestowed upon us, that we sinful wretched mortals should be called the sons of God! Let us behold how high it rises, how wide it diffuses its effects! How glorious the inheritance, to which in consequence of this we are entitled! The world indeed knows it not; nor do we ourselves completely know it. Even John, the beloved disciple, who lay in the bosom of our Lord, and drank so deep out of the Fountain-head of knowledge and holiness, even he says, it doth not yet appear what we shall be. But let us, in sweet tranquillity of soul, depend on our heavenly Father, that he will do whatever is becoming his perfect wisdom and goodness, in respect to the advancement and felicity of his own faithful children. During our state of minority, let us be contented to be at his allowance, and rejoice, that we are in the general told, that when Christ, the first-born of the family, shall make his second triumphant appearance, we shall also appear with him in glory, yea, all his saints, new dressed from the grave, to adorn his train, and transformed into his illustrious image, not only with respect to the glories of the body, but the brighter glories of the immortal spirit. With him, if faithful, we shall have an abundant entrance into his everlasting kingdom, and for ever experience the efficacy of that near and intimate vision of him, which we shall there enjoy, to transform us into the same likeness from glory to glory. O, that, in the mean time, we may all feel the energy of this blessed hope to purify our soils, that our hearts and dispositions may correspond to our expectations! When Christ came in human flesh, it was with this important purpose, that he might take away sin, that he might destroy the works of the devil, and reduce to order and harmony that confusion and ruin, which Satan, by his malicious insinuations, had introduced into the world. Blessed Jesus! may this thy benevolent design be more and more effectual! May the empire of sin and corruption, which is the empire of hell, be entirely subdued, and thy celestial kingdom of grace and holiness advanced. And may none deceive themselves, nor forget, that he alone is righteous, who practiseth righteousness. By this let us judge of ourselves, whether we are the children of God, or of the devil. And instead of falsely flattering ourselves, that though we do commit sin with allowance, yet there may be some secret seed of God still concealed in our hearts; let us judge of our having received this regenerating seed, by its tendency to preserve us from sin, and the victories which it enables us to gain over its destructive wiles and insufferable tyranny.

REFLECTIONS.1st, The apostle,

1. Breaks forth with admiration in the view of the love of God toward his believing people. Behold with wonder and amaze, what manner of love the Father hath bestowed upon us, in Jesus Christ, that we, who have been by nature and practice so vile, corrupt, and sinful, should, notwithstanding, be adopted into his family, and be called the sons of God, advanced to that dignity and honour: therefore the world, who have their minds wholly engrossed with sensible objects, and have no discernment of spiritual things, knoweth us not; far from esteeming and valuing us, they deride and persecute us for that image which we bear; because it knew him not, they are ignorant of God; and when his only-begotten Son appeared incarnate, they nailed him to the tree. Note; (1.) The meanest child of God has a dignity infinitely greater than the first-born of princes. (2.) If we be treated with derision and contempt by this wicked world, we should remember the cross which Jesus bore, and be ashamed to murmur.

2. He declares the high expectations of God’s children. Beloved, now are we the sons of God; this is our present honour; and it doth not yet appear what we shall be; greater blessedness is in store for the faithful, than eye hath seen, or ear heard, or it hath entered into the heart of man to conceive: but we know that when he shall appear, who is our Head, even Christ, we shall be like him, admitted to his presence, and partakers of all his glory, if faithful unto death; for we shall see him as he is, and our bodies as well as our souls shall be fashioned after his bright image. Note; The day of judgment will be a day of glorious triumph to every faithful soul.

3. Such a hope cannot but have the most powerful influence upon our conduct. And every man that hath this hope in him, purifieth himself, even as he is pure, setteth Christ’s glorious pattern before him, and earnestly endeavours to obtain a holy conformity to him in all things. Note; The hope which does not lead us to holiness, is but the hope of the hypocrite, which perisheth.

2nd, Nothing can more strongly urge the believer to strive against sin, than the arguments which the apostle proceeds to press upon him.
1. Sin is the breach of God’s holy law. Whosoever committeth sin, transgresseth also the law: for sin is the transgression of the law. Every deviation from that perfect rule, needs the atoning Blood; but where sin is the allowed practice, there all hope towards God must be delusion.

2. The very end of Christ’s redemption was to cleanse us from all iniquity. And ye know that he was manifested in the flesh, on purpose to take away our sins, both the guilt of them from our conscience, and the power and nature of them from our hearts: and in him is no sin: all, therefore, who belong to him, must shew that the design of his incarnation is answered respecting them, in their deliverance from the bondage of corruption, and in their growing conformity to his blessed image.

3. An allowed course of sin is utterly contradictory to real union with Christ. Whosoever abideth in him, as the branch in the vine, deriving constant supplies of grace out of his fulness, sinneth not, does not wilfully commit any sin, but hateth sin as the greatest evil, and endeavours to keep at the greatest distance from it: whosoever sinneth, wilfully and determinately, hath not seen him, neither known him, but is an utter stranger to Christ, and his great salvation.

4. It is the most fatal deceit to imagine, that without the practice of righteousness, we can be ever like him or with him. Little children, let no man deceive you with any vain suggestions: he that doeth righteousness in the constant and habitual course of his temper and conduct, and conscientiously towards God and man endeavours to be found without offence, he is righteous, even as he is righteous, and thus resembles, in a measure, the Holy One of God.

5. The allowed practice of sin is a virtual compact with the devil, and renunciation of Jesus Christ. He that committeth sin, as his delight and choice, is of the devil, bears his image, and is completely under his influence; for the devil sinneth from the beginning, was the author of evil, and continues to spread the dreadful poison: having tempted angels from their allegiance, and seduced man in paradise, he persists with unrelenting malice in labouring for man’s eternal ruin. For this purpose the Son of God was manifested, that he might destroy the works of the devil, and rescue his faithful people from Satan’s hateful power, breaking his yoke from off their neck, and destroying the very being of sin in them: all therefore who are his people, experience his power, and are delivered from the bonds of the wicked one, in respect at least to the dominion of sin.

6. Every regenerate person cannot but renounce his connection with iniquity. Whosoever is born of God, doth not commit sin, does not commit it wilfully; because it is contrary to that divine nature which he has received: for his seed remaineth in him; he has that principle of grace implanted in his heart, which makes sin odious and hateful to him: and he cannot sin; not that he is literally impeccable, but that the new nature he has received, is utterly averse to it, and successfully opposes the carnal mind, because he is born of God.

7. In this the children of God are manifest, and the children of the devil; their works always evidence what spirit is in them: whosoever doth not righteousness, is not of God, has no part or lot in his kingdom; neither he that loveth not his brother; these two things, neglect of godliness, and an uncharitable spirit, are the sure brands of Satan’s slaves.

3rdly, The apostle, having mentioned the want of brotherly love as the sure evidence of exclusion from God’s favour, enforces the practice of that most excellent of graces, Love. For,

1. This is the message that ye heard from the beginning, and one of the chief precepts of the Redeemer, that we should love one another.

2. He mentions the dire example of the wicked Cain, to shew the hatefulness of such a spirit as he possessed. Not as Cain, who was of that wicked one, a child of the devil, and slew his brother: And wherefore slew he him? Because his own works were evil, and his brother’s righteous, and he could not bear the rebukes of his pious example, and the approbation which God testified of Abel’s sacrifice, when his own was rejected. And if this was the case so early, and the enmity between the Seed of the woman and the seed of the serpent appeared then so malignant, marvel not, my brethren, if the world hate you; the same diabolical nature will produce exactly similar effects. Note; (1.) Envy or hatred in heart, is murder begun. (2.) We need not wonder at the world’s enmity: such is, more or less, the lot of all the saints.

3. Brotherly love is a proof of our spiritual life. We know that we have passed from death unto life, because we love the brethren; to love them as children of God, and for the sake of him whose image they bear, evidences the life of God in our own souls.

4. The contrary is a sure sign of the power of spiritual death over the soul. He that loveth not his brother, abideth in death, in a state of nature, and of wrath, under the curse of the law. For whosoever hateth his brother, is, in the eye of the law of God, a murderer: and ye know that no murderer, who continues under the power of this malignant spirit, hath eternal life abiding in him, nor the least prospect of attaining it: eternal death is the wages of his sin.

5. The love of Jesus to us, should engage our love to our brethren. Hereby perceive we the love of God the Son toward us, because he laid down his life for us on the accursed tree; an instance of love so stupendous, as passes all understanding: and we, animated by such an example, ought, if duty so require, to lay down our lives for the brethren; and if our lives must readily be offered for their service, how much more our substance, when their necessities call for our relief? But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? Such a conduct must necessarily shew the absence of that divine principle, and prove the hypocrisy of every pretension to the high relation of children of God. My little children, let us not love in word, neither in tongue, merely, but give the more substantial evidences thereof in deed, and in truth, acting according to our professions, with an open hand and open heart towards every Christian brother, for his sake whose love we in common share.

6. And hereby we know that we are of the truth; such a conversation demonstrates the reality of our interest in the redemption which is in Jesus Christ, and shall assure our hearts before him, bearing witness to our simplicity and godly sincerity, and giving us rejoicing in the testimony of our conscience. For if our heart condemn us of allowed hypocrisy, and we cannot stand before our own tribunal within, God is greater than our heart, and knoweth all things, and must therefore much more condemn us, as his piercing eye can discover hidden iniquities which we pass by unregarded. Beloved, if our heart condemn us not, not the stupified hearts and seared consciences of the unregenerate, but the enlightened of the faithful, where, though many infirmities may be seen and lamented, allowed guile is not harboured, this consciousness of our simplicity gives a humble boldness to the soul; and then have we confidence toward God, a holy freedom and liberty of soul in our approaches to a throne of grace. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight, asking always according to his will, and aiming at his glory in all our conversation.

4thly, We have,
1. The great commandments of the gospel. And this is his commandment, (1.) That we should believe on the name of his Son Jesus Christ, as the only and all-sufficient Saviour of lost sinners, renouncing every other hope or dependance, and, with satisfaction, resting our souls on him for pardon and acceptance with God; and, (2.) That we should, in consequence of faith in him, love one another, as he gave us commandment, exercising the most enlarged, unfeigned, and cordial affection towards all the members of his body mystical in particular, and shewing a general benevolence to mankind.

2. Great will be the blessedness resulting hence. And he that keepeth his commandments, from this principle of faith, which worketh by love, dwelleth in him, and he in him, abideth in a state of vital union with the exalted Jesus: and hereby we know that he abideth in us, by the Spirit which he hath given us, whose mighty energy effectually influences our hearts and conduct, and who bears witness to his own work to our increasing comfort and joy.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Jn 3:24 . After the apostle has mentioned the substance of the divine commandment, he describes the keeping of it as the condition of fellowship with God, and states the mark whereby the Christian knows that God is in him.

is the simple copula, not = itaque; is a resumption of the of 1Jn 3:23 ; the plural is used because the commandment is described as containing two elements; = , not (Sander, Neander, Besser).

. . .] The mention of fellowship with God, which consists in this, that we abide in God and God abides in us, [251] is explained by the purpose of the Epistle.

] is referred by Lcke and Ebrard to the preceding, namely to ; but thus there results a superfluous thought, for with the connection which according to the apostle exists between the keeping of God’s commandments and God’s abiding in us, and which he has expressed in the first half of the verse, it is plainly superfluous to say once more that we know the latter by the former; it is, besides, contradicted by the following , which has induced Lcke to assume a combination of two trains of thought and an ambiguity of , [252] and Ebrard arbitrarily to supply with . the words “we know;” Dsterdieck, de Wette, Erdmann, Braune, etc., refer to , so that according to the apostle it is from the which is given to us that we know that God is in us if we keep His commandments; comp. 1Jn 4:12-13 , where the same connection of ideas occurs. The change of the prepositions and is certainly strange, but does not render this interpretation “ impossible ” (Ebrard); for, on the one hand, the form: “ ,” is too familiar to the apostle not to have suggested itself to him here; and, on the other hand, by the is indicated as the source from which that flows; besides, the construction with appears also in chap. 1Jn 4:6 .

By is here to be understood, just as by in chap. 1Jn 2:20 , “ the Holy Ghost ,” who lives and works in the believer, but not, with Socinus, the disposition or the love produced by Him; or, with de Wette, “first of all the true knowledge and doctrine of the person of Jesus.” With this verse the apostle makes the transition to the following section, in which, with reference to the false teachers, the distinction is made between the and the which is not .

[251] When Weiss defines the abiding or being of God in him who keeps His commandments, in this way, that God who is known, or the knowledge of God, is the determining principle of his spiritual life, this seems “to weaken the powerful realism of John’s conception;” yet Weiss guards himself against this when he says that he does not in any way diminish the divine causality in the act of regeneration, but only means thereby that God accomplishes this act by means of His revelation in Christ, which must be accepted into knowledge.

[252] The two thoughts which Lcke considers as combined here are (1) that we in the keeping of God’s commandments know that we are in fellowship with Him, and (2) that the is nothing else than the expression and operation of the Divine Spirit. It is plainly quite mistaken for Paulus to regard as the subject belonging to .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2452
THE MUTUAL IN-DWELLING OF GOD AND HIS PEOPLE

1Jn 3:24. 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.

THERE is, in the Epistles of St. John, a most remarkable simplicity, insomuch that he seems to speak truths level with the comprehension of a little child: yet is there in him a vast profundity of sentiment, which no common mind can fathom. Not that he establishes his points by laboured argumentation. He does not offer himself to the bar of reason; but, conscious of his own inspiration, he requires the submission of human reason to his dictates. In my text, he asserts truths of the deepest import; namely, the mutual in-dwelling of God in his people, and of his people in him; and the consciousness which Gods people have of this mystery being realized in their own experience. These are things of which men in general have very little conception: but, on the authority of this holy Apostle, I will proceed to shew,

I.

The exalted privilege of Gods people

The character of Gods people is here declared, in very simple terms
[He that keepeth Gods commandments is the person to whom the privilege belongs. Not that any man can keep them perfectly: but the true Christian does desire to fulfil them in their utmost extent; and, allowing for human infirmity, he does keep them uniformly, and without reserve. He would not exclude one command from the Decalogue, or contract its import in any respect.
But the commandments here more especially referred to, are those of faith and love. In the preceding verse these are particularly specified. 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. Now, certainly, these are the two commandments, which, above all others, serve as a test, whereby to try the Christian character; and obedience to them is that by which the Lords people are universally and exclusively distinguished. They are known by it universally: for there is not a Christian upon earth who does not live simply by faith on the Lord Jesus Christ; or who does not love, with a peculiar and transcendent affection, all whom he supposes to belong to Christ. On the other hand, this character belongs to them exclusively: for there is no other person in the universe who so entirely relies on Christ, or who so pre-eminently regards the mystical members of his body.]

Of these it is said, that God dwells in them, and they in him
[There is between God and them an union which does not exist in the whole world besides. Perhaps, the union of light with the air which it pervades, is the closest that will be found in nature: but, though the light pervades every particle of the air, and dwells in it, we cannot say that the air dwells in the light. But the in-dwelling of God and his people is mutual; he abiding in them, and they in him. Of course, however, this must be understood, not as relating to the essential natures of God and man, but only to a mystical communion subsisting between them; God dwelling in them, in a way of vital operation; and they in him, in a way of implicit affiance. God has repeatedly promised that he will dwell in his people by his good Spirit; enlightening their minds, sanctifying their souls, and filling them with heavenly consolations. In truth, this is the very office which the Holy Spirit, the Third Person of the ever-blessed Trinity, sustains in the economy of redemption: and it is in this way that he applies to us all that the Lord Jesus has purchased for us. We, on the other hand, in the exercise of faith and love, ascend, as it were, to heaven, and deposit all our cares in the very bosom of our God: so that it is not so much we that live, as Christ that liveth in us [Note: Gal 2:20.]; our life being hid with Christ in God, and Christ himself being our very life [Note: Col 3:3-4.]. I grant, that to a mere nominal Christian all this will appear little better than mystical absurdity, and enthusiastic jargon. But true it is, whether men will believe it or not: and, if its being incomprehensible by us be any reason for denying it, we must, on the same principle, deny the existence and operation of our souls within our corporeal frame. It is not on one or two insulated passages that this great mystery is founded: it is declared again and again, in terms too plain to be denied, and too numerous to admit of doubt [Note: Joh 6:56; Joh 14:20. 1Jn 4:16.].]

Nor is this a mere theory, demanding their assent: for my text further declares,

II.

The assured sense which they may possess of their own personal interest in it

This mutual in-dwelling may be perceived and known: it may be known, as the Apostle tells us, by the Spirit which God hath given us. It may be known,

1.

By the operation of the Holy Spirit within us

[The Holy Spirit is given unto us as a Spirit of adoption, whereby we are enabled to cry, Abba, Father [Note: Rom 8:15.]. He is given to us as a witness, to witness with our spirits that we are the children of God [Note: Rom 8:16.]. He is given to us as a seal [Note: Eph 1:13.], to mark us as Gods property; and to produce such an impression on our souls, that we may know, and that others also may know, whose we are, and whom we serve. He is given unto us as an earnest of our heavenly inheritance [Note: Eph 1:14.], that we may have already the foretaste of heaven in our souls. Now, how can these operations proceed within us, and we not be conscious of them? It is to no purpose to say that the world knows nothing about them: for our blessed Lord has promised, that he will manifest himself unto us as he does not unto the world: and it is by these very operations that he makes to us this glorious discovery: Lord, said one of his Apostles, how is it that thou wilt manifest thyself unto us, as thou dost not unto the world? And Jesus answering said unto him, 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 [Note: Joh 14:22-23.].]

2.

By the very works which that Holy Spirit produces in us

[David prayed, Create in me a clean heart, O God, and renew a right spirit within me [Note: Psa 51:10.]. And St. James says, The spirit that dwelleth in us lusteth to envy [Note: Jam 4:5.]. And in this sense we may understand our text: We know that he abideth in us, by the spirit which he hath given us; that is, we know the cause by the effects. Now, consider the effects, as before contemplated. We perceive not only the manifestations of Gods love to us, but the drawing of our souls to him; so that in the habit of our minds we are going forth to him, and delighting ourselves in him. Is this the fruit of nature? Can it have proceeded from any power, but that of the Holy Spirit dwelling in us? Will any one see iron suspended in the air, and not refer it to the magnet? Be assured, when such an effect as this exists, we can trace it to no other source than the agency of the indwelling Spirit within us. Again; the disposition to obey the commandments of the Lord, and especially the sublime commandments of faith and loveis this of man? is the desire from man? How much less, then, can the attainment be? No, verily: it is God who worketh in us both to will and to do of his own good pleasure: and when we have in ourselves the evidence that we are keeping these commands, we may as well doubt who it was that formed the universe, as who the Author is of the work that has been wrought within us. We must say, He that hath wrought us to the self-same thing, is God [Note: 2Co 5:5.].]

Permit me to impress this subject more fully upon you,
1.

In a way of complaint

[There is great reason to complain of the world at large, for deriding these things as enthusiasm, when they will not examine the grounds on which they are founded. I will grant, that, never having experienced any thing of the kind in their own souls, they can have no just conception of them. But they might read the Scriptures: they might see what the inspired writers have spoken; and what was the recorded experience of the primitive saints. If persons in a tropical climate were to deny the existence or properties of congealed water, it would be no proof at all that there are not mountains of ice, capable of breaking, by concussion, the largest ship. As well might children deny what their fathers have known by experience, as ignorant and ungodly men denounce as visionary what truly converted characters know to be true. To those, then, who with ignorant incredulity ask, Can such things be? I would answer, with Philip to Nathanael, Come and see [Note: Joh 1:46.]. Come to the Holy Scriptures, and you shall find them there: and come to God himself, in the exercise of faith and love; and you shall find the experience of them in your own bosoms.]

2.

In a way of caution

[There are two errors, against which I would most affectionately guard you all: the one is, against professing this assurance on inadequate grounds; and the other is, against the maintaining of this assurance in an unhallowed way. There are persons who conceive that God dwelleth in them, because they have had some dreams or visions to that effect. But I apprehend that Satan himself is not capable of suggesting any more fatal delusion than this. And I must declare unto you, that he who builds his hopes on dreams or visions, will find his hope, and his religion too, no better than a dream or vision at last. It is from the spirit that God has given us, and not from a dream or vision, that we are to gather our interest in God: and I entreat you to satisfy yourselves with no evidences, but such as are plain, obvious, incontrovertible.
There are others who, professing to have God abiding in them, manifest a spirit altogether opposite to that which would result from a divine agencya spirit of pride and self-preference, a spirit of moroseness and bigotry, a spirit of unwatchfulness and security. The presumptuous boldness of these persons is perfectly appalling: one is shocked to hear such unfeeling language as will proceed from their lips, and to behold such unhumbled confidence as they will venture to express. But I entreat you, brethren, never thus to pervert the word of God, and never thus to abuse the sacred truths of his Gospel. Remember, I pray you, that whatever supersedes a holy fear, is of the devil; and whatever leads you to neglect a continued watchfulness, is no other than a damning delusion.]

3.

In a way of encouragement

[A person under the influence of temptation will not be able to behold in himself those evidences, which yet, in his life, are visible to all. Such an one may find in this passage nothing but an occasion of self-condemning fear. He may say, I do not keep the commandments of God, and therefore I know that I have no part or lot in this matter: and the very spirit that is within me testifies that I have not God abiding in me. But, my brethren, judge not yourselves too hardly. Do not suppose, that, because there are imperfections in your obedience, it is therefore not sincere; or that because the Spirit shines not upon you in full lustre, you shall never behold the light of day. Be content, at present, to want the consolations which God sees fit to withhold: and occupy yourselves with the pursuit of those things which, in Gods good time, will serve to prove what at the present you cannot see. Endeavour, in humble dependence upon God, to keep the commands of faith and love. Look to the Saviour, and live by faith in him: look to his peculiar people, and abound in all acts and offices of love to them. Look to the spirit and temper of your own minds altogether: and in the constant exercise of prayer seek the transformation of your souls into the Divine image. Then, though you be not able to see that God is in you, a foundation will be laid for the future discovery of it: or, though it should still, for wise and gracious purposes, be hid from you, you will have the benefit at a future day, when God will surely shine upon you, and reward every man according to his works. This is the advice given by the prophet, who says, Then shall ye know, if ye follow on to know the Lord: his goings forth are prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth [Note: Hos 6:3.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

REFLECTIONS

Who can contemplate the love of God, as set forth in this Chapter, in adopting sinners into his family, and calling them sons of God, without being overwhelmed in the view. To behold some of the Lord’s family, indigent and poor in all the worldly accommodations of this life; and yet by regeneration, to know them kings and priests to God and the Father? They are indeed unnoticed, unregarded, yea, often despised by the great ones of the earth; and yet, considered in Christ it may be said of them; of whom the world is not worthy! And though overlooked and disowned now, what will be the consternation of the ungodly at that great day, when they shall behold them in the likeness of Him, in whose image they will arise.

My soul, I charge it upon thee, to mark well the characters so accurately drawn in this scripture, between the children of God, and the children of the devil. Oh! how gracious hath God the Holy Ghost shewn himself, in those striking discriminations of character, that God’s little children may not be deceived. Blessed and eternal Spirit! grant to me thy gracious teachings. So shall learn the precious tokens of Jesus’s love, in laying down his life for his people! Give me grace in the view of it, for his sake to be always alive to testify my love to the brethren. Lord keep my poor soul from the errors of the present day, in high professions mixed with low apprehensions of Jesus. Dearest Lord Jesus! cause me to dwell, by faith, in thee; whilst thou art everlastingly abiding in my heart. And let my daily testimony, that I am thine, be always uppermost in my heart, by the sweet teachings of thy Spirit, which thou hast given me.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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.

Ver. 24. By the Spirit ] Christ hath satisfied the wrath of the Father; and now the Father and Christ both, as reconciled, send the Spirit, as the fruit of both their loves, to inherit our hearts. And truly, next unto the love of Christ indwelling in our nature, we may well wonder at the love of the Holy Ghost that will dwell in our defiled souls.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

24 a .] General return , with reference to what has been said in the last verses, to the great key-note of the Epistle , , with which the former part of it concluded, ch. 1Jn 2:28 . This keeping of His (God’s) commandments is the abiding in God: this of which brotherly love is the first and most illustrious example and summary. So that the exhortation given at the beginning of this portion of the Epistle is still in the Apostle’s mind, as again ch. 1Jn 4:15-16 , and 1Jn 5:20 ; see also ch. 1Jn 2:6 , 1Jn 3:6 ; 1Jn 3:9 . And he that keepeth His (God’s) commandments abideth in Him (God), and He (God) in him (Sander, Neander, al., hold that , are to be referred to Christ. And no doubt they would be perfectly true, and according to our Lord’s own words, when thus applied: cf. Joh 14:15 ; Joh 15:5 ff. Still, from the context (cf. on below), it is better to refer them to the chief subject, viz. to God. In the sense, the difference is not important. It is one of the most difficult questions in the exegesis of this most difficult of Epistles, to assign such expressions as the present definitely to their precise personal object).

Fuente: Henry Alford’s Greek Testament

24 b .] And of one part of this mutual indwelling there is a sign and token , given us by God Himself, viz. the Holy Spirit . By the mention of the Spirit, the Apostle makes these words the note of transition to the subject of the next section, ch. 1Jn 4:1-6 , which is parenthetical, of the discerning of true and false spirits, and after which the main subject of brotherly love is resumed again. And in this we (all the children of God; not as the R.-Cath. expositors, Lyra, Corn.-a-lap., Estius, the Apostles, or the apostolic church, only) know that He abideth in us, from the Spirit (the change of construction is unusual. It arises from the Apostle having combined together two ways of speaking in this connexion, , , see 1Jn 3:16 ; 1Jn 3:19 , and , ch. 1Jn 4:6 . The knowledge is , in this element or department of fact, and it is , derived from, as its source, that which follows) which He gave us ( , aor.; at a certain time, by a definite act, viz. on the day of Pentecost, when the Father bestowed the Holy Spirit on the Church. And this is one sign that the whole is to be referred to the Father: seeing that our Lord says, , , Joh 14:16-17 . This indwelling Spirit of God is to the child of God the spring and source of his spiritual life, the sure token of his sonship, Rom 8:14-15 , Gal 4:6 , and of his union with God in Christ).

Fuente: Henry Alford’s Greek Testament

1Jn 3:24 . . ., “the commandments of God,” resuming 1Jn 3:22 . Cf. 1Jn 4:15 . , the assurance is begotten of the Spirit; see note on 1Jn 2:21 . for , by attraction to the case of the antecedent ( cf. Luk 2:20 ; Rev 18:6 ). , “gave,” i.e. , when first we believed. For the thought cf. 2Co 1:21-22 ; Eph 1:13-14 ; also Rom 8:15-16 .

Fuente: The Expositors Greek Testament by Robertson

Spirit = spirit, i.e. the new nature, not the Giver Himself. App-101.

hath given = gave.

Fuente: Companion Bible Notes, Appendices and Graphics

24 a.] General return, with reference to what has been said in the last verses, to the great key-note of the Epistle, , with which the former part of it concluded, ch. 1Jn 2:28. This keeping of His (Gods) commandments is the abiding in God: this of which brotherly love is the first and most illustrious example and summary. So that the exhortation given at the beginning of this portion of the Epistle is still in the Apostles mind, as again ch. 1Jn 4:15-16, and 1Jn 5:20; see also ch. 1Jn 2:6, 1Jn 3:6; 1Jn 3:9. And he that keepeth His (Gods) commandments abideth in Him (God), and He (God) in him (Sander, Neander, al., hold that , are to be referred to Christ. And no doubt they would be perfectly true, and according to our Lords own words, when thus applied: cf. Joh 14:15; Joh 15:5 ff. Still, from the context (cf. on below), it is better to refer them to the chief subject, viz. to God. In the sense, the difference is not important. It is one of the most difficult questions in the exegesis of this most difficult of Epistles, to assign such expressions as the present definitely to their precise personal object).

Fuente: The Greek Testament

1Jn 3:24. , from or by the Spirit) This is the first mention of the Holy Spirit in this Epistle, in accordance with the Divine economy here, as also in the Gospel of John, Joh 14:1-3; Joh 14:26. And in this verse there is a kind of transition to the discussion respecting the Holy Spirit, which follows immediately in the beginning of ch. 4. It is given to us by the Spirit, and it is the Spirit which is given.

Fuente: Gnomon of the New Testament

he that: 1Jo 3:22, Joh 14:21-23, Joh 15:7-10

dwelleth: 1Jo 4:7, 1Jo 4:12, 1Jo 4:15, 1Jo 4:16, Joh 6:54-56, Joh 17:21, 1Co 3:16, 1Co 6:19, 2Co 6:16, 2Ti 1:14

we: 1Jo 4:13, Rom 8:9-17, Gal 4:5, Gal 4:6

Reciprocal: Eze 36:27 – I will Eze 39:29 – for Mat 12:50 – do Luk 10:37 – Go Joh 6:56 – dwelleth Joh 12:50 – his Joh 14:17 – but Joh 16:14 – for Joh 17:22 – that Joh 17:26 – and I 2Co 5:5 – the earnest 2Co 13:14 – the communion Gal 3:22 – to Eph 2:22 – an Eph 4:6 – and in Phi 2:1 – if any fellowship 1Th 4:8 – who 1Jo 2:5 – hereby 1Jo 2:27 – the anointing 1Jo 4:4 – greater 1Jo 5:19 – we know Rev 22:14 – Blessed

Fuente: The Treasury of Scripture Knowledge

1Jn 3:24. Dwelleth in him, and he in him. The matter of dwelling is a mutual affair between the Lord and his people. Since the subject is a spiritual one it is possible for “two persons to be at the same place at the same time”; it means they are dwelling with each other. Spirit which he hath given us enabled the apostles to speak with knowledge on the affairs of the kingdom.

Fuente: Combined Bible Commentary

1Jn 3:24. And he that keepeth his commandmentsthe commandments are plural again, and the obedience is individualabideth in him, and he in him. The mutual indwelling is here and in chap. 1Jn 4:12 introduced: in the earlier portion it was we in him chiefly, as it will be again at the close. But these two passagesone individual and the other collective, one said of Christ and the other of Godin the heart of the Epistle are the perfect expression of its keynote.

And hereby we know that he abideth in us by the Spirit which he hath given us: hereby refers to the obedience; according to the Lords own word, who promised, Joh 14:20-24, to manifest Himself to him, and dwell with him, who has His commandments and keepeth them. Having that passage in mind, the apostle singles out the indwelling of Christ and makes that supreme. But there is higher testimony than the works, that of the Holy Ghost whose direct assurance is added. He who gave the commandment gave the Spirit of obedience, whose indwelling presence is the indwelling of Christ and the perfect assurance of it.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. The benefit of obedience to God’s command. God dwelleth in us, and we in him. God’s dwelling in us implies,

1. Right and property; what a man dwells in is his own.

2. Command and authority; the master and owner is the commander and disposer of the house.

It also, 3. Implies residence and continuance, settlement and fixedness of abode; there a man dwells where he constantly resides.

And our dwelling in God imports, 1. Reconciliation with God. Can two dwell together except they be agreed?

2. Affiance and trust in him.

3. An upholding constant communion with him; it is one thing to run to God for refuge in a storm, and another thing to make him our dwelling place at all times, and in all conditions; he that keepeth God’s commandments thus dwelleth in God, and God in him; it follows, And hereby we know that he abideth in us, by the Spirit which he hath given us.

Learn hence, That the Spirit of God, bestowed upon us in his sanctifying gifts and saving graces, is an evident sign of God’s dwelling in us, and we in him.

Fuente: Expository Notes with Practical Observations on the New Testament

Christians Have Christ Abiding In Them

When one, through obedient faith, keeps the commandments of the Lord, he becomes a part of Christ, or is placed in the Lord’s body ( Gal 3:26-27 ). Also, John says Christ will dwell in Him ( Joh 14:23 ; Joh 15:1-10 ). The Holy Spirit is given to Christians as the assurance that they are in Christ ( Act 2:38 ; Eph 1:13 ). It is not clear how the Holy Spirit indwells the Christian any more than one can know how his own spirit dwells in his body. Of course, Christians do know Christ is theirs because of the obedient faith already discussed ( 1Jn 3:24 ).

Fuente: Gary Hampton Commentary on Selected Books

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 {f} Spirit which he hath given us.

(f) He means the Spirit of sanctification, whereby we are born again and live to God.

Fuente: Geneva Bible Notes

1. God’s Indwelling Affirmed 3:24

Obedience results in mutual abiding, God in man and man in God. God "abides" in every obedient believer, but He indwells every believer (cf. Joh 15:4-5; Joh 15:7; Rom 8:9). The evidence that God "abides" in us is the manifestation of His Spirit in and through us. This is the first explicit reference to the Holy Spirit in 1 John.

"Thus, the sentence is a definition of abiding. To abide is to keep his commandments." [Note: Ryrie, "The First . . .," p. 1474.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

D. Learning to See the God of Love 3:24-4:16

Another inclusio helps us identify the theme of this section: God abiding in believers (1Jn 3:24; 1Jn 4:16). God abiding in us, as well as we abiding in Him, is essential to our having boldness as we anticipate the judgment seat of Christ (1Jn 2:28; 1Jn 4:17-18). Having boldness as we anticipate the judgment seat of Christ is the subject of the body of this epistle (1Jn 2:28 to 1Jn 4:19).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)