CHAPTER III
ANALYSIS OF THE CHAPTER.
THIS chapter embraces the following subjects:--
I. The fact that Christians are now the sons of God, 1 John 3:1-3.
(1.) We are the sons of God, and this will explain the reason why
the world does not appreciate our character, or understand the
reasons of our conduct, 1 John 3:1.
(2.) The consequences of sustaining that relation to God, or of being
regarded as his sons.
(a.) We shall be like him when he appears, 1 John 3:2.
(b.) We shall purify ourselves under the influence of this hope,
1 John 3:3.
II. The fact that he who is an adopted child of God does not commit sin,
1 John 3:4-10.
(1.) All sin is the transgression of the law, 1 John 3:4;
(2.) Christ was manifested to take away our sins, 1 John 3:5;
(3.) He that commits sin is of the devil, 1 John 2:8; and,
(4.) as a matter of fact, he who is of God does not commit sin,
1 John 3:7,9,10.
III. True religion will be manifested by love to the Christian
brotherhood, 1 John 3:10-18.
(1.) As a man who is not righteous cannot be a true Christian, neither
can he who does not love his brother, 1 John 3:10.
(2.) It is the solemn command of the Saviour that his followers should
love one another, 1 John 3:11.
(3.) The importance of this is seen by the opposite conduct of Cain,
1 John 3:12.
(4.) Love to the brethren furnishes the most certain evidence that
we have passed from death unto life, 1 John 3:14.
(5.) A man who hates another is in fact a murderer, and, of course,
cannot be a true child of God, 1 John 3:15.
(6.) We should be stimulated to the love of the brethren by the example
of the Saviour, who laid down his life for us, 1 John 3:16.
(7.) If we see a brother in want, and have the means of aiding him, and
do not do it, we cannot have the love of God dwelling in us,
1 John 3:17,18.
IV. We may have evidence that we love God by the consciousness of our
feelings towards him, as well as by outward acts towards his friends,
1 John 3:19-21.
V. If we keep his commandments our prayers will be answered,
1 John 3:22,23.
(1.) There is an assurance that we shall receive what we need if we ask
it, and keep his commandments, 1 John 3:22.
(2.) The particular commandments on which the efficacy of prayer so
much depends, are
(a.) that we believe on the name of the Saviour, and
(b.) that we love the Christian brotherhood, 1 John 3:23.
VI. We may know that we abide in God by the spirit which he has given us,
as well as by keeping his commandments, 1 John 3:24.
This chapter, therefore, is occupied mainly with stating what are the
evidences of true piety; and, in order to determine this question,
there is perhaps no part of the Bible that may be studied with more
profit than this portion of the writings of John.
Verse 1. Behold, what manner of love. What love, in kind and in
degree. In kind the most tender and the most ennobling, in
adopting us into his family, and in permitting us to address him as our
Father; in degree the most exalted, since there is no higher love
that can be shown than in adopting a poor and friendless orphan, and
giving him a parent and a home. Even God could bestow upon us no
more valuable token of affection than that we should be adopted
into his family, and permitted to regard him as our Father. When
we remember how insignificant we are as creatures, and how ungrateful,
rebellious, and vile we have been as sinners, we may well be amazed at
the love which would adopt us into the holy family of God, so that we may
be regarded and treated as the children of the Most High. A prince could
manifest no higher love for a wandering, ragged, vicious orphan boy,
found in the streets, than by adopting him into his own family, and
admitting him to the same privileges and honours as his own sons; and yet
this would be a trifle compared with the honour which God has bestowed on
us.
The Father hath bestowed upon us. God, regarded as a Father, or as at
the head of the universe considered as one family. That we should
be called the sons of God. That is, that we should be the sons of
God --the word called being often used in the sense of to be. On
the nature and privileges of adoption, See Barnes "Romans 8:15", seq.,
and 2 Corinthians 6:18, and practical remarks on that chapter,
See Barnes "1 Corinthians 6:19", See Barnes "1 Corinthians 6:20".
Therefore the world knoweth us not. Does not understand our
principles; the reasons of our conduct; the sources of our comforts and
joys. The people of the world regard us as fanatics or enthusiasts; as
foolish in abandoning the pleasures and pursuits which they engage
in; as renouncing certain happiness for that which is uncertain; as
cherishing false and delusive hopes in regard to the future, and as
practising needless austerities, with nothing to compensate for the
pleasures which are abandoned. There is nothing which the gay,
the ambitious, and the selfish less understand than they do the
elements which go into the Christian's character, and the nature and
source of the Christian's joys.
Because it knew him not. Did not know the Lord Jesus Christ. That is,
the world had no right views of the real character of the Lord Jesus when
he was on the earth. They mistook him for an enthusiast or an impostor;
and it is no wonder that, having wholly mistaken his character, they
should mistake ours. On the fact that the world did not know him,
See Barnes "1 Corinthians 2:8", See Barnes "Acts 3:17". Comp. John 17:25.
On the fact that Christians may be expected to be regarded and treated as
their Saviour was, See Barnes "John 15:18",
See Barnes "John 15:19"; See Barnes "John 15:20". Comp.
Matthew 10:24,25.
{a} "love" Ephesians 2:4,5
{b} "the sons" John 1:12; Revelation 21:7
{*} "sons" "Children"
Verse 2. Beloved, now are we the sons of God. We now in fact sustain
this rank and dignity, and on that we may reflect with pleasure and
gratitude. It is in itself an exalted honour, and may be contemplated as
such, whatever may be true in regard to what is to come. In the dignity
and the privileges which we now enjoy, we may find a grateful subject of
reflection, and a cause of thankfulness, even if we should look to
nothing beyond, or when we contemplate the fact by itself.
And it doth not yet appear what we shall be. It is not fully revealed
what we shall be hereafter; what will be the full result of being
regarded as the children of God. There are, indeed, certain things which
may be inferred as following from this. There is enough to animate us
with hope, and to sustain us in the trials of life. There is one thing
which is clear, that we shall be like the Son of God; but what is fully
involved in this is not made known. Perhaps
(1.) it could not be so revealed that we could understand it, for
that state may be so unlike the present that no words would fully
convey the conception to our minds. Perhaps
(2.) it may be necessary to our condition here, as on probation, that no
more light should be furnished in regard to the future than to stimulate
us to make efforts to reach a world where all is light. For an
illustration of the sentiment expressed here by the apostle,
See Barnes "2 Peter 1:4".
But we know that, when he shall appear, we shall be like him. It is
revealed to us that we shall be made like Christ; that is, in the
bodies with which we shall be raised up, in character, in happiness,
in glory. See Barnes "Philippians 3:21"; See Barnes "2 Corinthians 3:18". This is
enough to satisfy the Christian in his prospects for the future world. To
be like Christ is the object of his supreme aim. For that he lives, and
all his aspirations in regard to the coming world may be summed
up in this--that he wishes to be like the glorified Son of God, and
to share his honours and his joys. See Barnes "Philippians 3:10".
For we shall see him as he is. It is clearly implied here that there
will be an influence in beholding the Saviour as he is, which will tend
to make us like him, or to transform us into his likeness. See the
nature of this influence explained See Barnes "2 Corinthians 3:18".
{d} "the sons" Romans 8:14,18
{*} "sons" "Children"
{e} "like him" 1 Corinthians 15:49; Philippians 3:21; 2 Peter 1:4
{f} "see him" Job 19:26; Psalms 17:15; Matthew 5:8; 1 Corinthians 13:12
Verse 3. And every man that hath this hope in him. This hope of
seeing the Saviour, and of being made like him; that is, every true
Christian. On the nature and influence of hope, See Barnes "Romans 8:24",
See Barnes "Romans 8:25".
Purifieth himself. Makes himself holy. That is, under the influence of
this hope of being like the Saviour, he puts forth those efforts in
struggling against sin, and in overcoming his evil propensities, which
are necessary to make him pure. The apostle would not deny that for the
success of these efforts we are dependent on Divine aid; but he brings
into view, as is often done in the sacred writings, the agency of man
himself as essentially connected with success. Comp. Philippians 2:12. The
particular thought here is, that the hope of being like Christ, and of
being permitted to dwell with him, will lead a man to earnest efforts to
become holy, and will be actually followed by such a result.
Even as he is pure. The same kind of purity here, the same degree
hereafter. That is, the tendency of such a hope is to make him holy now,
though he may be imperfect; the effect will be to make him perfectly holy
in the world to come. It cannot be shown from this passage that the
apostle meant to teach that any one actually becomes as pure in the
present life as the Saviour is, that is, becomes perfectly holy; for all
that is fairly implied in it is, that those who have this hope in them
aim at the same purity, and will ultimately obtain it. But the
apostle does not say that it is attained in this world. If the passage
did teach this, it would teach it respecting every one who has this
hope, and then the doctrine would be that no one can be a Christian who
does not become absolutely perfect on earth; that is, not that some
Christians may become perfect here, but that all actually do. But
none, it is presumed, will hold this to be a true doctrine. A true
Christian does not, indeed, habitually and wilfully sin; but no one
can pretend that all Christians attain to a state of sinless perfection
on earth, or are, in fact, as pure as the Saviour was. But unless the
passage proves that every Christian becomes absolutely perfect in
the present life, it does not prove that in fact any do. It proves
(1.) that the tendency, or the fair influence of this hope, is to make
the Christian pure;
(2.) that all who cherish it will, in fact, aim to become as holy as the
Saviour was; and
(3.) that this object will, at some future period, be accomplished. There
is a world where all who are redeemed shall be perfectly holy.
Verse 4. Whosoever committeth sin transgresseth also the law. The law
of God given to man as a rule of life. The object of the apostle here
is to excite them to holiness, and to deter them from committing
sin, perhaps in view of the fact stated in 1 John 3:3, that every one
who has the hope of heaven will aim to be holy like the Saviour. To
confirm this, he shows them that, as a matter of fact, those who are
born of God do lead lives of obedience, (1 John 3:5-10;) and this he
introduces by showing what is the nature of sin, in the verse before
us. The considerations by which he would deter them from indulging in sin
are the following:
(a.) all sin is a violation of the law of God, 1 John 3:4;
(b.) the very object of the coming of Christ was to deliver men from sin,
1 John 3:5;
(c.) these who are true Christians do not habitually sin, 1 John 3:6;
(d.) those who sin cannot be true Christians, but are of the devil,
1 John 3:8; and
(e.) he who is born of God has a germ or principle of true piety in him,
and cannot sin, 1 John 3:9. It seems evident that the apostle is here
combating an opinion which then existed that men might sin, and yet be
true Christians, (1 John 3:7;) and he apprehended that there was danger
that this opinion would become prevalent. On what ground this opinion
was held is unknown. Perhaps it was held that all that was necessary to
constitute religion was to embrace the doctrines of Christianity, or to
be orthodox in the faith; perhaps that it was not expected that men
would become holy in this life, and therefore they might indulge in
acts of sin; perhaps that Christ came to modify and relax the law,
and that the freedom which he procured for them was freedom to
indulge in whatever men chose; perhaps that, since Christians were
heirs of all things, they had a right to enjoy all things; perhaps
that the passions of men were so strong that they could not be
restrained, and that therefore it was not wrong to give indulgence to
the propensities with which our Creator has formed us. All these
opinions have been held under various forms of Antinomianism, and
it is not at all improbable that some or all of them prevailed in the
time of John. The argument which he urges would be applicable
to any of them. The consideration which he here states is, that all
sin is a transgression of law, and that he who commits it, under
whatever pretence, is to be held as a transgressor of the law. The
literal rendering of this passage is, "He who doeth sin (\~amartian\~)
doeth also transgression"--\~anomian\~. Sin is the generic term embracing
all that would be wrong. The word transgression (\~anomia\~) is a
specific term, showing where the wrong lay, to wit, in violating the
law.
For sin is the transgression of the law. That is, all sin involves
this as a consequence that it is a violation of the law. The object of
the apostle is not so much to define sin, as to deter from its
commission by stating what is its essential nature--though he has
in fact given the best definition of it that could be given. The
essential idea is, that God has given a law to men to regulate their
conduct, and that whatever is a departure from that law in any way
is held to be sin. The law measures our duty, and measures therefore the
degree of guilt when it is not obeyed. The law determines what is right
in all cases, and, of course, what is wrong when it is not complied with.
The law is the expression of what is the will of God as to what we shall
do; and when that is not done, there is sin. The law determines what we
shall love or not love; when our passions and appetites shall be bounded
and restrained, and to what extent they may be indulged; what shall be
our motives and aims in living; how we shall act toward God and toward
men; and whenever, in any of these respects, its requirements are not
complied with, there is sin. This will include everything in relation to
which the law is given, and will embrace what we omit to do when the
law has commanded a thing to be done, as well as a positive act of
transgression where the law has forbidden a thing. This idea is properly
found in the original word rendered transgression of the law--\~anomia\~.
This word occurs in the New Testament only in the following places:
Matthew 7:23; 13:41; 23:28; 24:12; Romans 4:7; 6:19; 2 Thessalonians 2:7; Titus 2:14; Hebrews 1:9;
Hebrews 8:12; 10:17, in all which places it is rendered iniquity and
iniquities; in 2 Corinthians 6:14, where it is rendered unrighteousness; and
in the verse before us twice. It properly means lawlessness, in the sense
that the requirements of the law are not conformed to, or complied with;
that is, either by not obeying it, or by positively violating it. When a
parent commands a child to do a thing, and he does not do it, he is as
really guilty of violating the law as when he does a thing which is
positively forbidden. This important verse, therefore, may be considered
in two aspects--as a definition of the nature of sin, and as an argument
against indulgence in it, or against committing it.
I. As a definition of the nature of sin. It teaches
(a.) that there is a rule of law by which the conduct of mankind is to be
regulated and governed, and to which it is to be conformed.
(b.) That there is sin in all cases where that law is not complied with;
and that all who do not comply with it are guilty before God.
(c.) That the particular thing which determines the guilt of sin, and
which measures it, is that it is a departure from law, and consequently
that there is no sin where there m no departure from law. The essential
thing is, that the law has not been respected and obeyed, and sin derives
its character and aggravation from that fact. No one can reasonably doubt
as to the accuracy of this definition of sin. It is founded on the fact
(a.) that God has an absolute right to prescribe what we may and may not
do;
(5.) that it is to be presumed that what he prescribes will be in
accordance with what is right; and
(c.)that nothing else in fact constitutes sin. Sin can consist in nothing
else. It does not consist of a particular height of stature, or a
particular complexion; of a feeble intellect, or an intellect made
feeble, as the result of any former apostasy; of any constitutional
propensity, or any disposition founded in our nature as creatures. For
none of these things do our consciences condemn us; and however we may
lament them, we have no consciousness of wrong.
II. As an argument against the commission of sin. This argument may be
considered as consisting of two things--the wrong that is done by the
violation of law, and the exposure to the penalty.
(1.) The wrong itself. This wrong, as an argument to deter from sin,
arises mainly from two things:
(a.) because sin is a violation of the will of God, and it is in itself
wrong to disregard that will; and
(b.) because it is to be presumed that when God has given law there is a
good reason why he has done it.
(2.) The fact that the law has a penalty is an argument for not violating
the law. All law has a penalty; that is, there is some suffering,
disadvantage, forfeit of privileges, etc., which the violation of law
draws in its train, and which is to be regarded as an expression of
the sense which the lawgiver entertains of the value of his law, and
of the evil of disobeying it. Many of these penalties of the violation
of the Divine law are seen in this life, and all will be certain to occur
sooner or later, in this world or in the world to come. With such
views of the law and of sin--of his obligations, and of the evils of
disobedience--a Christian should not, and will not, deliberately and
habitually violate the law of God.
{a} "know" 3 John 1:11
Verse 5. And ye know that he was manifested. The Lord Jesus, the Son
of God. "You know that he became incarnate, or appeared among
men, for the very purpose of putting an end to sin," Matthew 1:21.
Comp. See Barnes "1 Timothy 3:16". This is the second argument in this
paragraph, (1 John 3:4-10,) by which the apostle would deter us from
sin. The argument is a clear one, and is perhaps the strongest that
can be made to bear on the mind of a true Christian--that the Lord
Jesus saw sin to be so great an evil, that he came into our world,
and gave himself to the bitter sorrows of death on the cross, to redeem
us from it.
To take away our sins. The essential argument here is, that the whole
work of Christ was designed to deliver us from the dominion of sin, not
to furnish us the means of indulgence in it; and that, therefore, we
should be deterred from it by all that Christ has done and suffered for
us. He perverts the whole design of the coming of the Saviour who
supposes that his work was in any degree designed to procure for his
followers the indulgences of sin, or who so interprets the methods of his
grace as to suppose that it is now lawful for him to indulge his guilty
passions. The argument essentially is this:
(1.) That we profess to be the followers of Christ, and should carry out
his ends and views in coming into the world;
(2.) that the great and leading purpose of his coming was to set us
free from the bondage of transgression;
(3.) that in doing this he gave himself up to a life of poverty, and
shame, and sorrow, and to a most bitter death on the cross; and,
(4.) that we should not indulge in that from which he came to deliver us,
and which cost him so much toil and such a death. How could we indulge in
that which has brought heavy calamity on the head of a father, or which
has pierced a sister's heart with many sorrows? Still more, how can
we be so ungrateful and hardhearted as to indulge in that which
crushed our Redeemer in death?
And in him is no sin. An additional consideration to show that we
should be holy. As he was perfectly pure and spotless, so should all his
followers aim to be; and none can truly pretend to be his who do not
desire and design to become like him. On the personal holiness of the
Lord Jesus, See Barnes "Hebrews 7:26", See Barnes "1 Peter 2:23".
{a} "know" Hebrews 9:26,28
Verse 6. Whosoever abideth in him. See 1 John 2:6. The word here
employed (\~menwn\~) properly means to remain, to continue, to abide.
It is used of persons remaining or dwelling in a place, in the sense
of abiding there permanently, or lodging there, and this is the common
meaning of the word, Matthew 10:11; 26:38; Mark 6:10; Luke 1:56, et saepe.
In the writings of John, however, it is quite a favourite word to denote
the relation which one sustains to another, in the sense of being united
to him, or remaining with him in affection and love; being with him in
heart and mind and will, as one makes his home in a dwelling. The sense
seems to be that we have some sort of relation to him similar to that
which we have to our home; that is, some fixed and permanent attachment
to him. We live in him; we remain steadfast in our attachment to him, as
we do to our own home. For the use of the word in John, in whose
writings it so frequently occurs, see John 5:38; 6:56; 14:10,17; 15:4-7,
John 15:9; 1 John 2:6,10,14,17,27,28; 3:6,24; 4:12,13,15,16. In the passage
before us, as in his writings generally, it refers to one who lives the
life of a Christian, as if he were always with Christ, and abode with
him. It refers to the Christian considered as adhering steadfastly to the
Saviour, and not as following him with transitory feelings, emotions, and
raptures. It does not of itself necessarily mean that he will always do
this; that is, it does not prove the doctrine of the perseverance of the
saints, but it refers to the adherence to the Saviour as a continuous
state of mind, or as having permanency; meaning that there is a life of
continued faith in him. It is of a person thus attached to the Saviour
that the apostle makes the important declaration in the passage before
us, that he does not sin. This is the third argument to show that the
child of God should be pure; and the substance of the argument is,
that as a matter of fact the child of God is not a sinner.
Sinneth not. There has been much difference of opinion in regard to
this expression, and the similar declaration in 1 John 3:9. Not a few
have maintained that it teaches the "doctrine of perfection," or that
Christians may live entirely without sin; and some have held that
the apostle meant to teach that this is always the characteristic of
the true Christian. Against the interpretation, however, which
supposes that it teaches that the Christian is absolutely perfect, and
lives wholly without sin, there are three insuperable objections:
(1.) If it teaches that doctrine at all, it teaches that all
Christians are perfect; "whosoever abideth in him," "whosoever is
born of God," "he cannot sin," 1 John 3:9.
(2.) This is not true, and cannot be held to be true by those who have
any just views of what the children of God have been and are. Who can
maintain that Abraham, or Isaac, or Jacob; that Moses, David, or Job;
that Peter, John, or Paul, were absolutely perfect, and were never, after
their regeneration, guilty of an act of sin? Certainly they never
affirmed it of themselves, nor does the sacred record attribute to
them any such perfection. And who can affirm this of all who give
evidence of true piety in the world? Who can of themselves? Are
we to come to the painful conclusion that all who are not absolutely
perfect in thought, word, and deed, are destitute of any religion, and
are to be set down as hypocrites or self-deceivers? And yet, unless
this passage proves that all who have been born again are absolutely
perfect, it will not prove it of any one, for the affirmation is not made
of a part, or of what any favoured individual may be, but of what
every one is in fact who is born of God.
(3.) This interpretation is not necessary to a fair exposition of the
passage. The language used is such as would be employed by any writer if
he designed to say of one that he is not characteristically a sinner;
that he is a good man; that he does not commit habitual and wilful
transgression. Such language is common throughout the Bible, when it is
said of one man that he is a saint, and of another that he is a sinner;
of one that he is righteous, and of another that he is wicked; of one
that he obeys the law of God, and of another that he does not. John
expresses it strongly, but he affirms no more in fact than is affirmed
elsewhere. The passage teaches, indeed, most important truths in
regard to the true Christian; and the fair and proper meaning may
be summed up in the following particulars:
(a.) He who is born again does not sin habitually, or is not
habitually a sinner. If he does wrong, it is when he is overtaken by
temptation, and the act is against the habitual inclination and purpose
of his soul. If a man sins habitually, it proves that he has never been
renewed.
(b.) That he who is born again does not do wrong deliberately and of
design. He means to do right. He is not wilfully and deliberately a
sinner. If a man deliberately and intentionally does wrong, he shows that
he is not actuated by the spirit of religion. It is true that when one
does wrong, or commits sin, there is a momentary assent of the will;
but it is under the influence of passion, or excitement, or temptation,
or provocation, and not as the result of a deliberate plan or purpose
of the soul. A man who deliberately and intentionally does a wrong
thing, shows that he is not a true Christian; and if this were all that
is understood by perfection, then there would be many who are
perfect, for there are many, very many Christians, who cannot recollect
an instance for many years in which they have intentionally and
deliberately done a wrong thing. Yet these very Christians see much
corruption in their own hearts over which to mourn, and against which
they earnestly strive; in comparing themselves with the perfect law of
God, and with the perfect example of the Saviour, they see much in which
they come short.
(c) He who is born again will not sin finally, or will not fall away.
"His seed remaineth in him," 1 John 3:9. See Barnes "1 John 3:9" on
that verse. There is a principle of grace by which he will ultimately be
restrained and recovered. This, it seems to me, is fairly implied in the
language used by John; for if a man might be a Christian, and yet wholly
fall away and perish, how could it be said with any truth that such a man
"sinneth not;" how that "he doth not commit sin;" how that "his seed
remaineth in him, and he cannot sin?" Just the contrary would be true if
this were so.
Whosoever sinneth. That is, as explained above, habitually,
deliberately, characteristically, and finally.--Doddridge. "Who
habitually and avowedly sinneth."
Hath not seen him, nor known him. Has had no just views of the
Saviour, or of the nature of true religion. In other words, cannot be a
true Christian.
{b} "whosoever sinneth" 3 John 1:11
Verse 7. Little children. See Barnes "1 John 2:1".
Let no man deceive you. That is, in the matter under consideration;
to wit, by persuading you that a man may live in sinful practices, and
yet be a true child of God. From this it is clear that the apostle
supposed there were some who would attempt to do this, and it was to
counteract their arts that he made these positive statements in regard to
the nature of true religion.
He that doeth righteousness is righteous. This is laid down as a
great and undeniable principle in religion--a maxim which none could
dispute, and as important as it is plain. And it is worthy of all the
emphasis which the apostle lays on it. The man who does righteousness, or
leads an upright life, is a righteous man, and no other one is. No matter
how any one may claim that he is justified by faith; no matter how he may
conform to the external duties and rites of religion; no matter how
zealous he may be for orthodoxy, or for the order of the church; no
matter what visions and raptures he may have, or of what peace and joy in
his soul he may boast; no matter how little he may fear death, oil
hope for heaven--unless he is in fact a righteous man, in the proper
sense of the term, he cannot be a child of God. Compare Matthew 7:16-23.
If he is, in the proper sense of the word, a man who keeps the law of
God, and leads a holy life, he is righteous, for that is religion. Such a
man, however, will always feel that his claim to be regarded as a
righteous man is not to be traced to what he is in himself, but to what
he owes to the grace of God.
Even as he is righteous. See Barnes "1 John 3:3". Not necessarily in
this world to the same degree, but with the same kind of
righteousness. Hereafter he will become wholly free from all sin, like
his God and Saviour, 1 John 3:2.
(*) "Little Children" "My Children"
{a} "that doeth righteousness" Ezekiel 18:5-9; Romans 2:13
Verse 8. He that committeth sin. Habitually, wilfully,
characteristically.
Is of the devil. This cannot mean that no one who commits any
sin, or who is not absolutely perfect, can be a Christian, for this would
cut off the great mass, even according to the belief of those who
hold that the Christian may be perfectly holy, from all claim to the
Christian character. But what the apostle here says is true in two
senses:
(1.) That all who commit sin, even true believers, so far as they are
imperfect, in this respect resemble Satan, and are under his influence,
since sin, just so far as it exists at all, makes us resemble him.
(2.) All who habitually and characteristically sin are of the devil. This
latter was evidently the principal idea in the mind of the apostle. His
object here is to show that those who sinned, in the sense in which it
would seem some maintained that the children of God might sin, could have
no real evidence of piety, but really belonged to Satan.
For the devil sinneth from the beginning. The beginning of the world;
or from the first account we have of him. It does not mean that he sinned
from the beginning of his existence, for he was made holy like the other
angels. See Barnes "Jude 1:6". The meaning is, that he introduced sin
into the universe, and that he has continued to practise it ever since.
The word sinneth here implies continued and habitual sin. He
did not commit one act of sin and then reform; but he has continued, and
still continues, his course of sin. This may confirm what has been
already said about the kind of sin that John refers to. He speaks of
sinning habitually, continuously, wilfully; and any one who does this
shows that he is under the influence of him whose characteristic it has
been and is to sin. For this purpose the Son of God was manifested.
Became incarnate, and appeared among men, 1 John 3:5. Comp.
See Barnes "1 Timothy 3:16".
That he might destroy the works of the devil. All his plans of
wickedness, and his control over the hearts of men. Compare Notes on
See Barnes "Mark 1:24"; See Barnes " ::". The argument here
is, that as the Son of God came to destroy all the works of the devil, he
cannot be his true follower who lives in sin.
{b} "He" John 8:44
{c} "that he" Hebrews 2:14
Verse 9. Whosoever is born of God doth not commit sin. This passage
must either mean that they who are born of God, that is, who are true
Christians, do not sin habitually and characteristically, or that every
one who is a true Christian is absolutely perfect, and never commits any
sin. If it can be used as referring to the doctrine of absolute
perfection at all, it proves, not that Christians may be perfect, or
that a portion of them are, but that all are. But who can
maintain this? Who can believe that John meant to affirm this?
Nothing can be clearer than that the passage has not this meaning, and
that John did not teach a doctrine so contrary to the current strain
of the Scriptures, and to fact; and if he did not teach this, then in
this whole passage he refers to those who are habitually and
characteristically righteous. For his seed remaineth in him. There
is much obscurity in this expression, though the general sense is
clear, which is, that there is something abiding in the heart of the
true Christian which the apostle here calls seed, which will prevent
his sinning. The word "his" in this phrase, "his seed," may refer
either to the individual himself--in the sense that this can now be
properly called his, inasmuch as it is a part of himself, or a principle
abiding in him; or it may refer to God--in the sense that what is
here called "seed" is his, that is, he has implanted it, or it is a
germ of Divine origin. Robinson (Lex.) understands it in the latter
sense, and so also do Macknight, Doddridge, Lucke, and others,
and this is probably the true interpretation. The word seed (\~sperma\~)
means properly seed sown, as of grain, plants, trees; then anything
that resembles it, anything which germinates, or which springs up,
or is produced. It is applied in the New Testament to the word of
God, or the gospel, as that which produces effects in the heart and
life similar to what seed that is sown does. Comp. Matthew 13:26,37,38.
Augustin, Clemens, (Alex.,) Grotius, Rosenmuller, Benson,
and Bloomfield, suppose that this is the signification of the word
here. The proper idea, according to this, is that the seed referred
to is truth, which God has implanted or sown in the heart, from
which it may be expected that the fruits of righteousness will grow.
But that which abides in the heart of a Christian is not the naked
word of God; the mere gospel, or mere truth; it is rather that word
as made vital and efficacious by the influences of his Spirit; the
germ of the Divine life; the principles of true piety in the soul,
Comp. the words of Virgil.--Igneus est illi vigor et cosiestis origo
semini. The exact idea here, as it seems to me, is not that the
"seed" refers to the word of God, as Augustin and others suppose,
or to the Spirit of God, but to the germ of piety which has been
produced in the heart by the word and Spirit of God, and which
may be regarded as having been implanted there by God himself,
and which may be expected to produce holiness in the life, There is,
probably, as Lucke supposes, an allusion in the word to the fact
that we are begotten (\~o gegennhmenov\~) of God. The word remaineth
\~menei\~, compare See Barnes "1 John 3:6"--is a favourite expression of
John. The expression here used by John, thus explained, would seem to
imply two things:
(1.) that the germ or seed of religion implanted in the soul abides there
as a constant, vital principle, so that he who is born of God cannot
become habitually a sinner; and,
(2.) that it will so continue to live there that he will not fall away
and perish. The idea is clearly that the germ or principle of piety so
permanently abides in the soul, that he who is renewed never can
become again characteristically a sinner.
And he cannot sin. Not merely he will not, but he cannot; that is, in
the sense referred to. This cannot mean that one who is renewed has not
physical ability to do wrong, for every moral agent has; nor can it mean
that no one who is a true Christian never does, in fact, do wrong in
thought, word, or deed, for no one could seriously maintain that: but it
must mean that there is somehow a certainty as absolute as if it
were physically impossible, that those who are born of God will not be
characteristically and habitually sinners; that they will not sin in such
a sense as to lose all true religion and be numbered with transgressors;
that they will not fall away and perish. Unless this passage teaches that
no one who is renewed ever can sin in any sense; or that every one who
becomes a Christian is, and must be, absolutely and always perfect, no
words could more clearly prove that true Christians will never fall from
grace and perish. How can what the apostle here says be true, if a real
Christian can fall away and become again a sinner?
Because he is born of God. Or begotten of God. God has given him, by
the new birth, real, spiritual life, and that life can never become
extinct.
{d} "Whosoever is born" 1 John 5:18
{e} "seed" 1 Peter 1:23
Verse 10. In this the children of God are manifest, etc. That is,
this furnishes a test of their true character. The test is found in doing
righteousness, and in the love of the brethren. The former he had
illustrated; the latter he now proceeds to illustrate. The general
idea is, that if a man is not truly a righteous man, and does not love
the brethren, he cannot be a child of God. Perhaps by the phrase
"in this," using a pronoun in the singular number, he means to
intimate that an important part of righteousness consists in brotherly
love.
Whosoever doeth not righteousness, is not of God. In 1 John 3:7,
he had said that "he that doeth righteousness is of God." If that
is true, then what he here affirms must be true also, that a man
who does not righteousness is not of God. The general idea is the
same, that no one can be a true Christian who is not in fact a
righteous man.
Neither he that loveth not his brother. The illustration of this
point continues to 1 John 3:18. The general sense is, that brotherly
love is essential to the Christian character, and that he who does not
possess it cannot be a Christian. On the nature and importance of
brotherly love as an evidence of piety, See Barnes "John 13:34",
See Barnes "John 13:35".
Verse 11. For this is the message. Marg., commandment. In the
received text, this is \~aggelia\~--a message brought; in several Mss.,
and in later editions, it is \~epaggelia\~--annunciation,
announcement; an order given, or a commandment, Acts 23:21. It is
not very material which reading is followed. The word command or
rule would express the sense with sufficient clearness. The reference
is to the law given by the Savour as a permanent direction to his
disciples.
That ye heard from the beginning, that we should love one anther.
See Barnes "John 13:34", See Barnes "John 13:35";
See Barnes "1 John 2:7".
{1} "message" "commandment"
{*} "message" "charge"
Verse 12. Not as Cain. Not manifesting the spirit which Cain did. His
was a most remarkable and striking instance of a want of love to a
brother, and the case was well adapted to illustrate the propriety of
the duty which the apostle is enjoining. See Genesis 4:4-8.
Who was of that wicked one. Of the devil; that is, he was under his
influence, and acted from his instigation.
And wherefore slew he him? Because his own works were evil, and his
brother's righteous. He acted under the influence of envy. He was
dissatisfied that his own offering was not accepted, and that his
brother's was. The apostle seems desirous to guard those to whom he wrote
against the indulgence of any feelings that were the opposite of love;
from anything like envy toward more highly favoured brethren, by showing
to what this would lead if fairly acted out, as in the case of Cain.
A large part of the crimes of the earth have been caused, as in the
murder of Abel, by the want of brotherly love. Nothing but love
would be necessary to put an end to the crimes, and consequently
to a large part of the misery, of the world.
{b} "Cain, who" Genesis 4:4-8
Verse 13. Marvel not. Do not think it so unusual, or so little to be
expected, as to excite astonishment.
If the world hate you. The emphasis here is to be placed on the word
you. The apostle had just adverted to the fact that Cain hated Abel, his
brother, without cause, and he says that they were not to deem it strange
if the world hated them in like manner. The Saviour (John 15:17,18)
introduced these subjects in the same connexion. In enjoining the duty
of brotherly love on his disciples, he adverts to the fact that they
must expect to be hated by the world, and tells them to remember
that the world hated him before it hated them. The object of all
this was to show more clearly the necessity of strong and tender
mutual affection among Christians, since they could hope for none
from the world. See Barnes "John 15:18,19".
{++} "Marvel" "Wonder"
{c} "world" John 15:18,19
Verse 14. We know that we have passed from death unto life. From
spiritual death (See Barnes "Ephesians 2:1") to spiritual life; that is,
that we are true Christians. Because we love the brethren. The sentiment
here is, that it is an infallible evidence of true piety if we love the
followers of Christ as such. See this sentiment illustrated in the
See Barnes "John 13:35". But how easy it would seem to be to apply
such a test of piety as this! Who cannot judge accurately of his
own feelings, and determine whether he loves a Christian because
he bears the name and image of the Saviour--loves him the more
just in proportion as he bears that image? Who cannot, if he chooses,
look beyond the narrow bounds of his own sect, and determine whether he
is pleased with the true Christian character wherever it may be found,
and whether he would prefer to find his friends among those who bear the
name and the image of the Son of God, than among the people of the world
? The Saviour meant that his followers should be known by this badge of
discipleship all over the world, John 13:34,35. John says, in
carrying out the sentiment, that Christians, by this test, may know among
themselves whether they have any true religion.
He that loveth not his brother abideth in death. He remains dead in
sins; that is, he has never been converted. See Barnes "1 John 3:6". As
love to the Christian brotherhood is essential to true piety, it follows
that he who has not that remains unconverted, or is in a state of
spiritual death. He is by nature dead in sin, and unless he has evidence
that he is brought out of that state, he remains or abides in it.
{d} "He that loveth" 1 John 2:9,11
Verse 15. Whosoever hateth his brother is a murderer, etc. That is,
he has the spirit of a murderer; he has that which, if it were acted out,
would lead him to commit murder, as it did Cain. The private malice, the
secret grudge, the envy which is cherished in the heart, is murderous in
its tendency, and were it not for the outward restraints of human laws,
and the dread of punishment, it would often lead to the act of murder.
The apostle does not say that he who hates his brother, though he does
not in fact commit murder, is guilty to the same degree as if he had
actually done it; but he evidently means to say that the spirit which
would lead to murder is there, and that God will hold him responsible for
it. Nothing is wanting but the removal of outward restraints to lead to
the commission of the open deed, and God judges men as he sees them to be
in their hearts. What a fearful declaration, then, is this! How many
real murderers there are on the earth besides those who are detected
and punished, and besides those open violators of the laws of God
and man who go at large! And who is there that should not feel
humbled and penitent in view of his own heart, and grateful for that
sovereign mercy which has restrained him from open acts of guilt?--
for who is there who has not at some period of his life, and perhaps
often, indulged in feelings of hatred, and envy, and malice towards
others, which, if acted out, would have led to the commission of the
awful crime of taking human life? Any man may well shudder at
tile remembrance of the secret sins of his own heart, and at the
thought of what he would have been but for the restraining grace of
God. And how wonderful is that grace which, in the case of the
true Christian, not only restrains and checks, but which effectually
subdues all these feelings, and implants in their place the principles
of love!
{a} "Whosoever hateth" Matthew 5:21,22
Verse 16. Hereby perceive we the love of God. The words "of God"
are not in the original, and should not have been introduced into the
translation, though they are found in the Latin Vulgate, and in the
Genevan versions, and in one manuscript. They would naturally
convey the idea that God laid down his life for us; or that God
himself, in his Divine nature, suffered. But this idea is not expressed
in this passage as it is in the original, and of course no argument can
be derived from it either to prove that Christ is God, or that the Divine
nature is capable of suffering. The original is much more expressive and
emphatic than it is with this addition: "By this we know love;" that is,
we know what true love is; we see a most affecting and striking
illustration of its nature. Love itself--its real nature, its power,
its sacrifices, its influences--was seen in its highest form, when the
Son of God gave himself to die on a cross. For an illustration of the
sentiment, See Barnes "John 3:16", and John 15:3.
Because he laid down his life for us. There can be no doubt that the
Saviour is here referred to, though his name is not mentioned
particularly. There are several instances in the New Testament where he
is mentioned under the general appellation "he," as one who was well
known, and about whom the writers were accustomed to speak.
And we ought to lay down our lives for the brethren. For the good of
our fellow-Christians, if it be necessary. That is, circumstances may
occur where it would be proper to do it, and we ought always to be ready
to do it. The spirit which led the Saviour to sacrifice his life for the
good of the church, should lead us to do the same thing for our brethren
if circumstances should require it. That this is a correct principle no
one can doubt; for
(1.) the Saviour did it, and we are bound to imitate his example,
and to possess his spirit;
(2.) the prophets, apostles, and martyrs did it, laying down their lives
in the cause of truth, and for the good of the church and the world; and
(3.) it has always been held that it is right and proper, in certain
circumstances, for a man to lay down his life for the good of others. So
we speak of the patriot who sacrifices his life for the good of his
country; so we feel in the case of a shipwreck, that it may be the duty
of a captain to sacrifice his life for the good of his passengers and
crew; so in case of a pestilential disease, a physician should not regard
his own life, if he may save others; and so we always hold the man up to
honour who is willing to jeopard his own life on noble principles of
self-denial for the good of his fellow-men. In what cases this should
occur the apostle does not state; but the general principle would seem to
be, that it is to be done when a greater good would result from our
self-sacrifice than from carefully guarding our own lives. Thus, in the
case of a patriot, his death, in the circumstances, might be of greater
value to his country than his life would be; or, his exposing himself
to death would be a greater service to his country, than if that
should not be done. Thus the Saviour laid down his life for the
good of mankind; thus the apostles exposed their lives to constant
peril in extending the principles of religion; and thus the martyrs
surrendered their lives in the cause of the church and of truth. In
like manner we ought to be ready to hazard our lives, and even to
lay them down, if in that way we may promote the cause of truth,
and the salvation of sinners, or serve our Christian brethren. In
what way this injunction was understood by the primitive Christians, may
be perceived from what the world is reported to have said of them,
"Behold, how they love one another; they are ready to die for one
another."--Tertull. Apol. c. 39. So Eusebius (Eccl. His. vii. 22) says of
Christians that "in a time of plague they visited one another, and not
only hazarded their lives, but actually lost them in their zeal to
preserve the lives of others." We are not indeed to throw away our lives;
we are not to expose them in a rash, reckless, imprudent manner; but
when, in the discharge of duty, we are placed in a situation where life
is exposed to danger, we are not to shrink from the duty, or to run away
from it. Perhaps the following would embrace the principal instances of
the duty here enjoined by the apostle:
(1.) We ought to have such love for the church that we should be
willing to die for it, as a patriot is willing to die for his
country.
(2.) We ought to have such love for Christians as to be willing to
jeopard our lives to aid them--as in case of a pestilence or plague, or
when they are in danger by fire, or flood, or foes.
(3.) We ought to have such love for the truth as to be willing to
sacrifice our lives rather than deny it.
(4.) We ought to have such love for the cause of our Master as to be
willing to cross oceans, and snows, and sands; to visit distant and
barbarous regions, though at imminent risk of our lives, and though with
the prospect that we shall never see our country again.
(5.) We ought to have such love for the church that we shall engage
heartily and constantly in services of labour and self-sacrifice on its
account, until, our work being done, exhausted nature shall sink to rest
in the grave. In one word, we should regard ourselves as devoted to the
service of the Redeemer, living or dying to be found engaged in his
cause. If a case should actually occur where the question would arise
whether a man would abandon his Christian brother or die, he ought not to
hesitate; in all cases he should regard his life as consecrated to the
cause of Sion and its friends. Once, in the times of primitive piety,
there was much of this spirit in the world; how little, it is to be
feared, does it prevail now!
{b} "Hereby" John 15:13; Romans 5:8
{*} "perceive" "Know"
Verse 17. But whoso hath this world's good. Has property--called
"this world's good," or a good pertaining to this world, because it is of
value to us only as it meets our wants this side of the grave; and
perhaps also because it is sought supremely by the men of the world.
The general meaning of this verse, in connexion with the previous
verse, is, that if we ought to be willing to lay down our lives for
others, we ought to be willing to make those comparatively smaller
sacrifices which are necessary to relieve them in their distresses; and
that if we are unwilling to do this, we can have no evidence that the
love of God dwells in us.
And seeth his brother have need. Need of food, of raiment, of
shelter; or sick, and poor, and unable to provide for his own wants and
those of his family.
And shutteth up his bowels of compassion from him. The bowels, or
upper viscera, embracing the heart, and the region of the chest
generally, are in the Scriptures represented as the seat of mercy, piety,
compassion, because when the mind feels compassion it is that part which
is affected. Comp. See Barnes "Isaiah 16:11".
How dwelleth the love of God in him? How can a man love God who does
not love those who bear his image? See Barnes "1 John 4:20". On the
general sentiment here, See Barnes "James 2:14",seq. The meaning is
plain, that we cannot have evidence of piety unless we are ready to do
good to others, especially to our Christian brethren.
See Barnes "Matthew 25:45"; See Barnes "Galatians 6:10".
{c} "whoso" Deuteronomy 15:7"
{d} "how dwelleth" 1 John 4:20
Verse 18. My little children, let us not love in word, neither in
tongue. By mere profession; by merely saying that we love each other.
See 1 Peter 1:22.
But in deed and in truth. In such acts as shall show that our
professed love is sincere and real. Let us do the deed of love, whether
anything is said about it or not. See Barnes "Matthew 6:3".
{+} "little children" "My children"
{e} "let us" Ezekiel 33:31; Romans 12:9; James 2:15,16; 1 Peter 1:22
Verse 19. And hereby. Gr., by this; that is, by the fact that we
have true love to others, and that we manifest it by a readiness to make
sacrifices to do them good.
We know that we are of the truth. That we are not deceived in what we
profess to be; that is that we are true Christians. To be of the truth
stands opposed to cherishing false and delusive hopes.
And shall assure our hearts before him. Before God, or before the
Saviour. In the margin, as in the Greek, the word rendered
shall assure, is persuade. The Greek word is used as meaning
to persuade, e.g., to the reception and belief of truth;
then to persuade any one who has unkind or prejudiced feelings
towards us, or to bring over to kind feelings, to conciliate, and
thus to pacify or quiet. The meaning here seems to be, that we shall in
this way allay the doubts and trouble of our minds, and produce a
state of quiet and peace, to wit, by the evidence that we are of the
truth. Our consciences are often restless and troubled in view of
past guilt; but, in thus furnishing the evidence of true piety by love
to others, we shall pacify an accusing mind, and conciliate our own
hearts, and persuade or convince ourselves that we are truly the
children of God. See Rob. Lex. sub voce \~peiyw\~, I. b. In other
words, though a man's heart may condemn him as guilty, and though
he knows that God sees and condemns the sins of his past life, yet
the agitations and alarms of his mind may be calmed down and soothed by
evidence that he is a child of God, and that he will not be finally
condemned. A true Christian does not attempt to conceal the fact that
there is much for which his own heart and conscience might justly accuse
him; but he finds, notwithstanding all this, evidence that he is a child
of God, and he is persuaded that all will be well.
{a} "hereby" John 13:35
{1} "shall assure" "persuade"
Verse 20. For if our heart condemn us. We cannot hope for peace from
any expectation that our own hearts will never accuse us, or that we
ourselves can approve of all that we have done. The reference here
is not so much to our past lives, as to our present conduct and
deportment. The object is to induce Christians so to live that their
hearts will not condemn them for any secret sins, while the outward
deportment may be unsullied. The general sentiment is, that if
they should so live that their own hearts would condemn them for
preSent insincerity and hypocrisy, they could have no hope of peace,
for God knows all that is in the heart. In view of the past--when the
heart accuses us of what we have done--we may find peace by such
evidences of piety as shall allay the troubles of an agitated soul,
(1 John 3:9,) but we cannot have such peace if our hearts condemn us
for the indulgence of secret sins, now that we profess to be Christians.
If our hearts condemn us for present insincerity, and for secret sins, we
can never "persuade" or soothe them by any external act of piety. In view
of the consciousness of past guilt, we may find peace; we can find none
if there is a present purpose to indulge in sin.
God is greater than our heart, and knoweth all things. We cannot hope
to find peace by hiding anything from his view, or by any supposition
that he is not acquainted with the sins for which our consciences trouble
us. He knows all the sins of which we are conscious, and sees all their
guilt and aggravation as clearly as we do. He knows more than this.
He knows all the sins which we have forgotten; all those acts which we
endeavour to persuade ourselves are not sinful, but which are evil in his
sight; and all those aggravations attending our sins which it is
impossible for us fully and distinctly to conceive, He is more disposed
to condemn sin than we are; he looks on it with less allowance than we
do. We cannot hope, then, for a calm mind in any supposition that God
does not see our sins as clearly as we do, or in any hope that he will
look on them with more favour and indulgence. Peace cannot be found in
the indulgence of sin in the hope that God will not perceive or
regard it, for we can sooner deceive ourselves than we can him; and
while therefore, (1 John 3:19,) in reference to the past, we can only
"persuade" our hearts, or soothe their agitated feelings by evidence
that we are of the truth now, and that our sins are forgiven; in
reference to the present and the future, the heart can be kept calm
only by such a course of life that our own hearts and our God shall
approve the manner in which we live.
Verse 21. Beloved, if our heart condemn us not. If we so live as to
have an approving conscience--that is, if we indulge in no secret sin; if
we discharge faithfully every known duty; if we submit without
murmuring to all the allotments of Divine Providence.
Then have we confidence toward God. Comp. See Barnes "1 John 3:19";
See Barnes "1 John 2:28"; See Barnes "Acts 24:16". The apostle
evidently does not mean that we have confidence towards God on the ground
of what we do, as if it were meritorious, or as if it constituted a claim
to his favour; but that we may so live as to have evidence of personal
piety, and that we may look forward with a confident hope that we shall
be accepted of him in the great day. The word here rendered
confidence--\~parrhsian\~--means properly boldness; usually boldness or
openness in speaking our sentiments. See Barnes "1 John 2:28". The
confidence or boldness which we have towards our Maker is founded solely
on the evidence that he will graciously accept us as pardoned sinners;
not in the belief that we deserve his favor.
{b} "heart" Job 27:6; Psalms 101:2
{c} "confidence" Hebrews 10:22
Verse 22. And whatsoever we ask, we receive of him. If we are truly
his children, and ask in a proper manner. See Barnes "Matthew 7:7".
Comp. Mark 11:24; Luke 11:9; 18:1-10; John 14:13; 15:7; 1 John 5:14". The
declaration here made must be understood with these limitations:
(1.) that we ask in a proper manner, James 4:3;
and,
(2,) that the thing asked shall be such as will be consistent for
God to give; that is, such as he shall see to be best for us,
1 John 5:14. See Barnes "1 John 5:14".
Because we keep his commandments. Not that this is the meritorious
ground of our being heard, but that it furnishes evidence that we are his
children, and he hears his children as such.
And do those things that are pleasing in his sight. As a parent is
disposed to bestow favours on obedient, affectionate, and dutiful
children, so God is on those who please him by their obedience and
submission to his will. We can have no hope that he will hear us unless
we do so live as to please him.
{d} "whatsoever" Psalms 145:18,19; Proverbs 15:29; Mark 11:24
Verse 23. 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 Barnes "Mark 16:16". Comp. John 16:1; Acts 16:31.
And love one another, etc. This follows from the other, and hence
they are mentioned as together constituting his commandment.
See Barnes "John 13:36".
{e} "this is his commandment" Deuteronomy 18:15-19; John 14:1
Verse 24. And he that keepeth his commandments, etc.
See Barnes "John 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
(John 14:23) that he would come and take up his abode with his which
people. John says that we have proof that he does this by the Spirit he
has given us. That is, the Holy Spirit is imparted to his people to
enlighten their minds; to elevate their affections; to sustain them in
times of trial; to quicken them in the performance of duty; and to imbue
them with the temper and spirit of the Lord Jesus. When these effects
exist, we may be certain that the Spirit of God is with us; for these
are the "fruits" of that Spirit, or these are the effects which he
produces in the lives of men. Comp.
See Barnes "Galatians 5:22", See Barnes "Galatians 5:23". On the evidence
of piety here referred to, See Barnes "Romans 8:9",
See Barnes "Romans 8:14", See Barnes "Romans 8:16". No man can be a
true Christian in whom that Spirit does not constantly dwell, or to whom
he is not "given." And yet no one can determine that the Spirit dwells
in him, except by the effects produced in his heart and life. In the
following chapter, the apostle pursues the subject suggested here, and
shows that we should examine ourselves closely, to see whether the
"Spirit" to which we trust, as furnishing evidence of piety, is truly
the Spirit of God, or is a spirit of delusion.
{f} "he that keepeth" John 14:23; 15:10
{g} "hereby" Romans 8:9,14
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