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■ 요한일서 3장
1. 보라 아버지께서 어떠한 사랑을 우리에게 주사 하나님의 자녀라 일컬음을 얻게 하셨는고 우리가 그러하도다 그러므로 세상이 우리를 알지 못함은 그를 알지 못함이니라
Behold , what manner of love the Father hath bestowed upon us , that we should be called the sons of God : therefore the world knoweth us not , because it knew him not .
2. 사랑하는 자들아 우리가 지금은 하나님의 자녀라 장래에 어떻게 될 것은 아직 나타나지 아니하였으나 그가 나타내심이 되면 우리가 그와 같을 줄을 아는 것은 그의 계신 그대로 볼 것을 인함이니
Beloved , now are we the sons of God , and it doth not yet appear what we shall be : but we know that , when he shall appear , we shall be like him ; for we shall see him as he is .
3. 주를 향하여 이 소망을 가진 자마다 그의 깨끗하심과 같이 자기를 깨끗하게 하느니라
And every man that hath this hope in him purifieth himself , even as he is pure .
4. 죄를 짓는 자마다 불법을 행하나니 죄는 불법이라
Whosoever committeth sin transgresseth also the law : for sin is the transgression of the law .
5. 그가 우리 죄를 없이 하려고 나타내신 바 된 것을 너희가 아나니 그에게는 죄가 없느니라
And ye know that he was manifested to take away our sins ; and in him is no sin .
6. 그 안에 거하는 자마다 범죄하지 아니하나니 범죄하는 자마다 그를 보지도 못하였고 그를 알지도 못하였느니라
Whosoever abideth in him sinneth not : whosoever sinneth hath not seen him , neither known him .
7. 자녀들아 아무도 너희를 미혹하지 못하게 하라 의를 행하는 자는 그의 의로우심과 같이 의롭고
Little children , let no man deceive you : he that doeth righteousness is righteous , even as he is righteous .
8. 죄를 짓는 자는 마귀에게 속하나니 마귀는 처음부터 범죄함이니라 하나님의 아들이 나타나신 것은 마귀의 일을 멸하려 하심이니라
He that committeth sin is of the devil ; for the devil sinneth from the beginning . For this purpose the Son of God was manifested , that he might destroy the works of the devil .
9. 하나님께로서 난 자마다 죄를 짓지 아니하나니 이는 하나님의 씨가 그의 속에 거함이요 저도 범죄치 못하는 것은 하나님께로서 났음이라
Whosoever is born of God doth not commit sin ; for his seed remaineth in him : and he cannot sin , because he is born of God .
10. 이러므로 하나님의 자녀들과 마귀의 자녀들이 나타나나니 무릇 의를 행치 아니하는 자나 또는 그 형제를 사랑치 아니하는 자는 하나님께 속하지 아니하니라
In this the children of God are manifest , and the children of the devil : whosoever doeth not righteousness is not of God , neither he that loveth not his brother .
11. 우리가 서로 사랑할지니 이는 너희가 처음부터 들은 소식이라
For this is the message that ye heard from the beginning , that we should love one another .
12. 가인 같이 하지 말라 저는 악한 자에게 속하여 그 아우를 죽였으니 어찐 연고로 죽였느뇨 자기의 행위는 악하고 그 아우의 행위는 의로움이니라
Not as Cain , who was of that wicked one , and slew his brother . And wherefore slew he him ? Because his own works were evil , and his brother’s righteous .
13. 형제들아 세상이 너희를 미워하거든 이상히 여기지 말라
Marvel not , my brethren , if the world hate you .
14. 우리가 형제를 사랑함으로 사망에서 옮겨 생명으로 들어간 줄을 알거니와 사랑치 아니하는 자는 사망에 거하느니라
We know that we have passed from death unto life , because we love the brethren . He that loveth not his brother abideth in death .
15. 그 형제를 미워하는 자마다 살인하는 자니 살인하는 자마다 영생이 그 속에 거하지 아니하는 것을 너희가 아는 바라
Whosoever hateth his brother is a murderer : and ye know that no murderer hath eternal life abiding in him .
16. 그가 우리를 위하여 목숨을 버리셨으니 우리가 이로써 사랑을 알고 우리도 형제들을 위하여 목숨을 버리는 것이 마땅하니라
Hereby perceive we the love of God, because he laid down his life for us : and we ought to lay down our lives for the brethren .
17. 누가 이 세상 재물을 가지고 형제의 궁핍함을 보고도 도와 줄 마음을 막으면 하나님의 사랑이 어찌 그 속에 거할까 보냐
But whoso hath this world’s good , and seeth his brother have need , and shutteth up his bowels of compassion from him , how dwelleth the love of God in him ?
18. 자녀들아 우리가 말과 혀로만 사랑하지 말고 오직 행함과 진실함으로 하자
My little children , let us not love in word , neither in tongue ; but in deed and in truth .
19. 이로써 우리가 진리에 속한 줄을 알고 또 우리 마음을 주 앞에서 굳세게 하리로다
And hereby we know that we are of the truth , and shall assure our hearts before him .
20. 우리 마음이 혹 우리를 책망할 일이 있거든 하물며 우리 마음보다 크시고 모든 것을 아시는 하나님일까 보냐
For if our heart condemn us , God is greater than our heart , and knoweth all things .
21. 사랑하는 자들아 만일 우리 마음이 우리를 책망할 것이 없으면 하나님 앞에서 담대함을 얻고
Beloved , if our heart condemn us not , then have we confidence toward God .
22. 무엇이든지 구하는 바를 그에게 받나니 이는 우리가 그의 계명들을 지키고 그 앞에서 기뻐하시는 것을 행함이라
And whatsoever we ask , we receive of him , because we keep his commandments , and do those things that are pleasing in his sight .
23. 그의 계명은 이것이니 곧 그 아들 예수 그리스도의 이름을 믿고 그가 우리에게 주신 계명대로 서로 사랑할 것이니라
And this is his commandment , That we should believe on the name of his Son Jesus Christ , and love one another , as he gave us commandment .
24. 그의 계명들을 지키는 자는 주 안에 거하고 주는 저 안에 거하시나니 우리에게 주신 성령으로 말미암아 그가 우리 안에 거하시는 줄을 우리가 아느니라
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 .
■ 주석 보기
【요일3:1 JFB】요일3:1-24. Distinguishing Marks of the Children of God and the Children of the Devil. Brotherly Love the Essence of True Righteousness.
1. Behold—calling attention, as to some wonderful exhibition, little as the world sees to admire. This verse is connected with the previous 요일2:29, thus: All our doing of righteousness is a mere sign that God, of His matchless love, has adopted us as children; it does not save us, but is a proof that we are saved of His grace.
what manner of—of what surpassing excellence, how gracious on His part, how precious to us.
love … bestowed—He does not say that God hath given us some gift, but love itself and the fountain of all honors, the heart itself, and that not for our works or efforts, but of His grace [Luther].
that—"what manner of love"; resulting in, proved by, our being, &c. The immediate effect aimed at in the bestowal of this love is, "that we should be called children of God."
should be called—should have received the privilege of such a glorious title (though seeming so imaginary to the world), along with the glorious reality. With God to call is to make really to be. Who so great as God? What nearer relationship than that of sons? The oldest manuscripts add, "And we ARE SO" really.
therefore—"on this account," because "we are (really) so."
us—the children, like the Father.
it knew him not—namely, the Father. "If they who regard not God, hold thee in any account, feel alarmed about thy state" [Bengel]. Contrast 요일5:1. The world's whole course is one great act of non-recognition of God.
【요일3:1 CWC】[GOD IS RIGHTEOUS]
The second cycle centers around the thought that "God is righteous" (2-29), hence fellowship with God depends on doing righteousness.
Observe that in the working out of the proposition the apostle speaks of three things:
1. The motive for doing righteousness, viz: the hope we have through our sonship to God (3:1-10).
2. The test of doing righteousness, viz: love to the brethren (3:11-18).
3. The reward of doing righteousness, viz: assurance of salvation (3:19-4:6).
Referring more at length to the "motive," notice that our sonship to God includes likeness to Christ in His manifested glory (2). Notice that the evidence of the sonship is bound up with expectation of His coming, and the holiness of living it begets (3) Verses 3-8 continue the thought "of Christ s holiness, and His work on the Cross to make it possible in our experience. Verse 9, has presented difficulty to some. "Whosoever is born of God," is taken by many to refer only to the new nature in the believer which does not sin. Others interpret the word "commit" in the sense of practice (compare 갈5:21) (Revised Version). It is one thing to fall temporarily into sin as a consequence of sudden temptation, and another thing to practice it, i. e., to live in continual transgression. This no regenerated man does. The teaching of this verse should be balanced with that of 1:8, where the apostle is speaking to the same persons as in the present instance.
Referring to the "test" of doing righteousness, it is peculiar that brotherly love should be insisted on again as in the case of walking in the light. But it will be found to have an equally prominent place in the third cycle of thought, thus stamping this epistle as peculiarly the epistle of love. It speaks of God's love toward us and our love toward Him, but either side of that truth with John always runs into the corresponding one of love toward one another in Christ. Notice what hinders the flow of this love, verse 12. Notice its importance as demonstrating our spiritual condition, verse 14. Notice the spiritual application of the sixth commandment, verse 15. Notice the practical way this love should be demonstrated, verses 16-18.
Referring to the "reward" of righteousness as consisting in the assurance of salvation, notice the number of times and the different relations in which that word "know" is employed. This is the "assurance" epistle all the way through as well as the epistle of love, and it is more than a coincidence that these two things go together. See how assurance of salvation depends upon our having a good conscience and a warm heart in Christ (19-21). See how this assurance carries with it a corresponding assurance in prayer (22-24). See, again, that this is the evidence of the abiding life in Christ (24), and that just in the measure in which we are pleasing our Heavenly Father as Jesus did, will we receive the witness of the Holy Spirit to that fact as He did. Finally the Christian who thus lives obediently has his assurance increased in the testimony to his overcoming of temptation. He will not be carried away by false doctrines or deceived by any anti-Christ (4: 1-6).
【요일3:1 MHCC】Little does the world know of the happiness of the real followers of Christ. Little does the world think that these poor, humble, despised ones, are favourites of God, and will dwell in heaven. Let the followers of Christ be content with hard fare here, since they are in a land of strangers, where their Lord was so badly treated before them. The sons of God must walk by faith, and live by hope. They may well wait in faith, hope, and earnest desire, for the revelation of the Lord Jesus. The sons of God will be known, and be made manifest by likeness to their Head. They shall be transformed into the same image, by their view of him.
【요일3:2 JFB】2. Beloved—by the Father, and therefore by me.
now—in contrast to "not yet." We now already are really sons, though not recognized as such by the world, and (as the consequence) we look for the visible manifestation of our sonship, which not yet has taken place.
doth not yet appear—Greek, "it hath not yet ('at any time,' Greek aorist) been visibly manifested what we shall be"—what further glory we shall attain by virtue of this our sonship. The "what" suggests a something inconceivably glorious.
but—omitted in the oldest manuscripts. Its insertion in English Version gives a wrong antithesis. It is not, "We do not yet know manifestly what … but we know," &c. Believers have some degree of the manifestation already, though the world has not. The connection is, The manifestation to the world of what we shall be, has not yet taken place; we know (in general; as a matter of well-assured knowledge; so the Greek) that when (literally, "if"; expressing no doubt as to the fact, but only as to the time; also implying the coming preliminary fact, on which the consequence follows, 말1:6; 요14:3) He (not "it," namely, that which is not yet manifested [Alford]) shall be manifested (요일3:5; 2:28), we shall be like Him (Christ; all sons have a substantial resemblance to their father, and Christ, whom we shall be like, is "the express image of the Father's person," so that in resembling Christ, we shall resemble the Father). We wait for the manifestation (literally, the "apocalypse"; the same term as is applied to Christ's own manifestation) of the sons of God. After our natural birth, the new birth into the life of grace is needed, which is to be followed by the new birth into the life of glory; the two latter alike are termed "the regeneration" (마19:28). The resurrection of our bodies is a kind of coming out of the womb of the earth, and being born into another life. Our first temptation was that we should be like God in knowledge, and by that we fell; but being raised by Christ, we become truly like Him, by knowing Him as we are known, and by seeing Him as He is [Pearson, Exposition of the Creed]. As the first immortality which Adam lost was to be able not to die, so the last shall be not to be able to die. As man's first free choice or will was to be able not to sin, so our last shall be not to be able to sin [Augustine, The City of God, 22.30]. The devil fell by aspiring to God's power; man, by aspiring to his knowledge; but aspiring after God's goodness, we shall ever grow in His likeness. The transition from God the Father to "He," "Him," referring to Christ (who alone is ever said in Scripture to be manifested; not the Father, 요1:18), implies the entire unity of the Father and the Son.
for, &c.—Continual beholding generates likeness (고후3:18); as the face of the moon being always turned towards the sun, reflects its light and glory.
see him—not in His innermost Godhead, but as manifested in Christ. None but the pure can see the infinitely Pure One. In all these passages the Greek is the same verb opsomai; not denoting the action of seeing, but the state of him to whose eye or mind the object is presented; hence the Greek verb is always in the middle or reflexive voice, to perceive and inwardly appreciate [Tittmann]. Our spiritual bodies will appreciate and recognize spiritual beings hereafter, as our natural bodies now do natural objects.
【요일3:3 JFB】3. this hope—of being hereafter "like Him." Faith and love, as well as hope, occur in 요일3:11, 23.
in—rather, "(resting) upon Him"; grounded on His promises.
purifieth himself—by Christ's Spirit in him (요15:5, end). "Thou purifiest thyself, not of thyself, but of Him who comes that He may dwell in thee" [Augustine]. One's justification through faith is presupposed.
as he is pure—unsullied with any uncleanness. The Second Person, by whom both the Law and Gospel were given.
【요일3:3 MHCC】The sons of God know that their Lord is of purer eyes than to allow any thing unholy and impure to dwell with him. It is the hope of hypocrites, not of the sons of God, that makes allowance for gratifying impure desires and lusts. May we be followers of him as his dear children, thus show our sense of his unspeakable mercy, and express that obedient, grateful, humble mind which becomes us. Sin is the rejecting the Divine law. In him, that is, in Christ, was no sin. All the sinless weaknesses that were consequences of the fall, he took; that is, all those infirmities of mind or body which subject man to suffering, and expose him to temptation. But our moral infirmities, our proneness to sin, he had not. He that abides in Christ, continues not in the practice of sin. Renouncing sin is the great proof of spiritual union with, continuance in, and saving knowledge of the Lord Christ. Beware of self-deceit. He that doeth righteousness is righteous, and to be a follower of Christ, shows an interest by faith in his obedience and sufferings. But a man cannot act like the devil, and at the same time be a disciple of Christ Jesus. Let us not serve or indulge what the Son of God came to destroy. To be born of God is to be inwardly renewed by the power of the Spirit of God. Renewing grace is an abiding principle. Religion is not an art, a matter of dexterity and skill, but a new nature. And the regenerate person cannot sin as he did before he was born of God, and as others do who are not born again. There is that light in his mind, which shows him the evil and malignity of sin. There is that bias upon his heart, which disposes him to loathe and hate sin. There is the spiritual principle that opposes sinful acts. And there is repentance for sin, if committed. It goes against him to sin with forethought. The children of God and the children of the devil have their distinct characters. The seed of the serpent are known by neglect of religion, and by their hating real Christians. He only is righteous before God, as a justified believer, who is taught and disposed to righteousness by the Holy Spirit. In this the children of God are manifest, and the children of the devil. May all professors of the gospel lay these truths to heart, and try themselves by them.
【요일3:4 JFB】4. Sin is incompatible with birth from God (요일3:1-3). John often sets forth the same truth negatively, which he had before set forth positively. He had shown, birth from God involves self-purification; he now shows where sin, that is, the want of self-purification, is, there is no birth from God.
Whosoever—Greek, "Every one who."
committeth sin—in contrast to 요일3:3, "Every man that hath this hope in Him purifieth himself"; and 요일3:7, "He that doeth righteousness."
transgresseth … the law—Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God.
for—Greek, "and."
sin is … transgression of … law—definition of sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "sin" (hamartia) is literally, "a missing of the mark." God's will being that mark to be ever aimed at. "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler.
【요일3:5 JFB】5. Additional proof of the incompatibility of sin and sonship; the very object of Christ's manifestation in the flesh was to take away (by one act, and entirely, aorist) all sins, as the scapegoat did typically.
and—another proof of the same.
in him is no sin—not "was," but "is," as in 요일3:7, "He is righteous," and 요일3:3, "He is pure." Therefore we are to be so.
【요일3:6 JFB】6. He reasons from Christ's own entire separation from sin, that those in him must also be separate from it.
abideth in him—as the branch in the vine, by vital union living by His life.
sinneth not—In so far as he abides in Christ, so far is he free from all sin. The ideal of the Christian. The life of sin and the life of God mutually exclude one another, just as darkness and light. In matter of fact, believers do fall into sins (요일1:8-10; 2:1, 2); but all such sins are alien from the life of God, and need Christ's cleansing blood, without application to which the life of God could not be maintained. He sinneth not so long as he abideth in Christ.
whosoever sinneth hath not seen him—Greek perfect, "has not seen, and does not see Him." Again the ideal of Christian intuition and knowledge is presented (마7:23). All sin as such is at variance with the notion of one regenerated. Not that "whosoever is betrayed into sins has never seen nor known God"; but in so far as sin exists, in that degree the spiritual intuition and knowledge of God do not exist in him.
neither—"not even." To see spiritually is a further step than to know; for by knowing we come to seeing by vivid realization and experimentally.
【요일3:7 JFB】7, 8. The same truth stated, with the addition that he who sins is, so far as he sins, "of the devil."
let no man deceive you—as Antinomians try to mislead men.
righteousness—Greek, "the righteousness," namely, of Christ or God.
he that doeth … is righteous—Not his doing makes him righteous, but his being righteous (justified by the righteousness of God in Christ, 롬10:3-10) makes him to do righteousness: an inversion common in familiar language, logical in reality, though not in form, as in Lu 7:47; 요8:47. Works do not justify, but the justified man works. We infer from his doing righteousness that he is already righteous (that is, has the true and only principle of doing righteousness, namely, faith), and is therefore born of God (요일3:9); just as we might say, The tree that bears good fruit is a good tree, and has a living root; not that the fruit makes the tree and its root to be good, but it shows that they are so.
he—Christ.
【요일3:8 JFB】8. He that committeth sin is of the devil—in contrast to "He that doeth righteousness," 요일3:7. He is a son of the devil (요일3:10; 요8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [Augustine, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [Bengel].
sinneth from the beginning—from the time that any began to sin [Alford]: from the time that he became what he is, the devil. He seems to have kept his first estate only a very short time after his creation [Bengel]. Since the fall of man [at the beginning of our world] the devil is (ever) sinning (this is the force of "sinneth"; he has sinned from the beginning, is the cause of all sins, and still goes on sinning; present). As the author of sin, and prince of this world, he has never ceased to seduce man to sin [Luecke].
destroy—break up and do away with; bruising and crushing the serpent's head.
works of the devil—sin, and all its awful consequences. John argues, Christians cannot do that which Christ came to destroy.
【요일3:9 JFB】9. Whosoever is born of God—literally, "Everyone that is begotten of God."
doth not commit sin—His higher nature, as one born or begotten of God, doth not sin. To be begotten of God and to sin, are states mutually excluding one another. In so far as one sins, he makes it doubtful whether he be born of God.
his seed—the living word of God, made by the Holy Spirit the seed in us of a new life and the continual mean of sanctification.
remaineth—abideth in him (compare Note, see on 요일3:6; 요5:38). This does not contradict 요일1:8, 9; the regenerate show the utter incompatibility of sin with regeneration, by cleansing away every sin into which they may be betrayed by the old nature, at once in the blood of Christ.
cannot sin, because he is born of God—"because it is of God that he is born" (so the Greek order, as compared with the order of the same words in the beginning of the verse); not "because he was born of God" (the Greek is perfect tense, which is present in meaning, not aorist); it is not said, Because a man was once for all born of God he never afterwards can sin; but, Because he is born of God, the seed abiding now in Him, he cannot sin; so long as it energetically abides, sin can have no place. Compare 창39:9, Joseph, "How CAN I do this great wickedness and sin against God?" The principle within me is at utter variance with it. The regenerate life is incompatible with sin, and gives the believer a hatred for sin in every shape, and an unceasing desire to resist it. "The child of God in this conflict receives indeed wounds daily, but never throws away his arms or makes peace with his deadly foe" [Luther]. The exceptional sins into which the regenerate are surprised, are owing to the new life principle being for a time suffered to lie dormant, and to the sword of the Spirit not being drawn instantly. Sin is ever active, but no longer reigns. The normal direction of the believer's energies is against sin; the law of God after the inward man is the ruling principle of his true self though the old nature, not yet fully deadened, rebels and sins. Contrast 요일5:18 with 요8:34; compare 시18:22, 23; 32:2, 3; 119:113, 176. The magnetic needle, the nature of which is always to point to the pole, is easily turned aside, but always reseeks the pole.
【요일3:10 JFB】10. children of the devil—(See on 요일3:8; 행13:10). There is no middle class between the children of God and the children of the devil.
doeth not righteousness—Contrast 요일2:29.
he that loveth not his brother—(요일4:8); a particular instance of that love which is the sum and fulfilment of all righteousness, and the token (not loud professions, or even seemingly good works) that distinguishes God's children from the devil's.
【요일3:11 JFB】11. the message—"announcement," as of something good; not a mere command, as the law. The Gospel message of Him who loved us, announced by His servants, is, that we love the brethren; not here all mankind, but those who are our brethren in Christ, children of the same family of God, of whom we have been born anew.
【요일3:11 MHCC】We should love the Lord Jesus, value his love, and therefore love all our brethren in Christ. This love is the special fruit of our faith, and a certain sign of our being born again. But none who rightly know the heart of man, can wonder at the contempt and enmity of ungodly people against the children of God. We know that we are passed from death to life: we may know it by the evidences of our faith in Christ, of which love to our brethren is one. It is not zeal for a party in the common religion, or affection for those who are of the same name and sentiments with ourselves. The life of grace in the heart of a regenerate person, is the beginning and first principle of a life of glory, whereof they must be destitute who hate their brother in their hearts.
【요일3:12 JFB】12. who—not in the Greek.
of that wicked one—Translate, "evil one," to accord with "Because his own works were evil." Compare 요일3:8, "of the devil," in contrast to "of God," 요일3:10.
slew he him? Because his own works were evil, and his brother's righteous—through envy and hatred of his brother's piety, owing to which God accepted Abel's, but rejected Cain's offering. Enmity from the first existed between the seed of the woman and the seed of the serpent.
【요일3:13 JFB】13. Marvel not—The marvel would be if the world loved you.
the world—of whom Cain is the representative (요일3:12).
hate you—as Cain hated even his own brother, and that to the extent of murdering him. The world feels its bad works tacitly reproved by your good works.
【요일3:14 JFB】14. We—emphatical; hated though we be by the world, we know what the world knows not.
know—as an assured fact.
passed—changed our state.골1:13, "from the power of darkness … translated into the kingdom of His dear Son."
from death unto life—literally, "out of the death (which enthrals the unregenerate) into the life (of the regenerate)." A palpable coincidence of language and thought, the beloved disciple adopting his Lord's words.
because we love the brethren—the ground, not of our passing over out of death into life, but of our knowing that we have so. Love, on our part, is the evidence of our justification and regeneration, not the cause of them. "Let each go to his own heart; if he find there love to the brethren, let him feel assured that he has passed from death unto life. Let him not mind that his glory is only hidden; when the Lord shall come, then shall he appear in glory. For he has vital energy, but it is still wintertime; the root has vigor, but the branches are as it were dry; within there is marrow which is vigorous, within are leaves, within fruits, but they must wait for summer" [Augustine].
He that loveth not—Most of the oldest manuscripts omit "his brother," which makes the statement more general.
abideth—still.
in death—"in the (spiritual) death" (ending in eternal death) which is the state of all by nature. His want of love evidences that no saving change has passed over him.
【요일3:15 JFB】15. hateth—equivalent to "loveth not" (요일3:14); there is no medium between the two. "Love and hatred, like light and darkness, life and death, necessarily replace, as well as necessarily exclude, one another" [Alford].
is a murderer—because indulging in that passion, which, if followed out to its natural consequences, would make him one. "Whereas, 요일3:16 desires us to lay down our lives for the brethren; duels require one (awful to say!) to risk his own life, rather than not deprive another of life" [Bengel]. God regards the inward disposition as tantamount to the outward act which would flow from it. Whomsoever one hates, one wishes to be dead.
hath—Such a one still "abideth in death." It is not his future state, but his present, which is referred to. He who hates (that is, loveth not) his brother (요일3:14), cannot in this his present state have eternal life abiding in him.
【요일3:16 JFB】16. What true love to the brethren is, illustrated by the love of Christ to us.
Hereby—Greek, "Herein."
the love of God—The words "of God" are not in the original. Translate, "We arrive at the knowledge of love"; we apprehend what true love is.
he—Christ.
and we—on our part, if absolutely needed for the glory of God, the good of the Church, or the salvation of a brother.
lives—Christ alone laid down His one life for us all; we ought to lay down our lives severally for the lives of the brethren; if not actually, at least virtually, by giving our time, care, labors, prayers, substance: Non nobis, sed omnibus. Our life ought not to be dearer to us than God's own Son was to Him. The apostles and martyrs acted on this principle.
【요일3:16 MHCC】Here is the condescension, the miracle, the mystery of Divine love, that God would redeem the church with his own blood. Surely we should love those whom God has loved, and so loved. The Holy Spirit, grieved at selfishness, will leave the selfish heart without comfort, and full of darkness and terror. By what can it be known that a man has a true sense of the love of Christ for perishing sinners, or that the love of God has been planted in his heart by the Holy Spirit, if the love of the world and its good overcomes the feelings of compassion to a perishing brother? Every instance of this selfishness must weaken the evidences of a man's conversion; when habitual and allowed, it must decide against him. If conscience condemn us in known sin, or the neglect of known duty, God does so too. Let conscience therefore be well-informed, be heard, and diligently attended to.
【요일3:17 JFB】17. this world's good—literally, "livelihood" or substance. If we ought to lay down our lives for the brethren (요일3:16), how much more ought we not to withhold our substance?
seeth—not merely casually, but deliberately contemplates as a spectator; Greek, "beholds."
shutteth up his bowels of compassion—which had been momentarily opened by the spectacle of his brother's need. The "bowels" mean the heart, the seat of compassion.
how—How is it possible that "the love of (that is, 'to') God dwelleth (Greek, 'abideth') in him?" Our superfluities should yield to the necessities; our comforts, and even our necessaries in some measure, should yield to the extreme wants of our brethren. "Faith gives Christ to me; love flowing from faith gives me to my neighbor."
【요일3:18 JFB】18. When the venerable John could no longer walk to the meetings of the Church but was borne thither by his disciples, he always uttered the same address to the Church; he reminded them of that one commandment which he had received from Christ Himself, as comprising all the rest, and forming the distinction of the new covenant, "My little children, love one another." When the brethren present, wearied of hearing the same thing so often, asked why he always repeated the same thing, he replied, "Because it is the commandment of the Lord, and if this one thing be attained, it is enough" [Jerome].
in word—Greek, "with word … with tongue, but in deed and truth."
【요일3:19 JFB】19. hereby—Greek, "herein"; in our loving in deed and in truth (요일3:18).
we know—The oldest manuscripts have "we shall know," namely, if we fulfil the command (요일3:18).
of the truth—that we are real disciples of, and belonging to, the truth, as it is in Jesus: begotten of God with the word of truth. Having herein the truth radically, we shall be sure not to love merely in word and tongue. (요일3:18).
assure—literally, "persuade," namely, so as to cease to condemn us; satisfy the questionings and doubts of our consciences as to whether we be accepted before God or not (compare 마28:14; 행12:20, "having made Blastus their friend," literally, "persuaded"). The "heart," as the seat of the feelings, is our inward judge; the conscience, as the witness, acts either as our justifying advocate, or our condemning accuser, before God even now. 요8:9, has "conscience," but the passage is omitted in most old manuscripts. John nowhere else uses the term "conscience." Peter and Paul alone use it.
before him—as in the sight of Him, the omniscient Searcher of hearts. Assurance is designed to be the ordinary experience and privilege of the believer.
【요일3:20 JFB】20.Luther and Bengel take this verse as consoling the believer whom his heart condemns; and who, therefore, like Peter, appeals from conscience to Him who is greater than conscience. "Lord, Thou knowest all things: thou knowest that I love Thee." Peter's conscience, though condemning him of his sin in denying the Lord, assured him of his love; but fearing the possibility, owing to his past fall, of deceiving himself, he appeals to the all-knowing God: so Paul, 고전4:3, 4. So if we be believers, even if our heart condemns us of sin in general, yet having the one sign of sonship, love, we may still assure our hearts (some oldest manuscripts read heart,요일3:19, as well as 요일3:20), as knowing that God is greater than our heart, and knoweth all things. But thus the same Greek is translated "because" in the beginning, and "(we know) that" in the middle of the verse, and if the verse were consolatory, it probably would have been, "Because EVEN if our heart condemn us," &c. Therefore translate, "Because (rendering the reason why it has been stated in 요일3:19 to be so important to 'assure our hearts before Him') if our heart condemn (Greek, 'know [aught] against us'; answering by contrast to 'we shall know that we are of the truth') us (it is) because God is greater than our heart and knoweth all things." If our heart judges us unfavorably, we may be sure that He, knowing more than our heart knows, judges us more unfavorably still [Alford]. A similar ellipsis ("it is") occurs in 고전14:27; 고후1:6; 8:23. The condemning testimony of our conscience is not alone, but is the echo of the voice of Him who is greater and knoweth all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all things! Still the consolatory view may be the right one. For the Greek for "we shall assure our hearts" (see on 요일3:19), is gain over, persuade so as to be stilled, implying that there was a previous state of self-condemnation by the heart (요일3:20), which, however, is got over by the consolatory thought, "God is greater than my heart" which condemns me, and "knows all things" (Greek "ginoskei," "knows," not "kataginoskei," "condemns"), and therefore knows my love and desire to serve Him, and knows my frame so as to pity my weakness of faith. This gaining over the heart to peace is not so advanced a stage as the having CONFIDENCE towards God which flows from a heart condemning us not. The first "because" thus applies to the two alternate cases, 요일3:20, 21 (giving the ground of saying, that having love we shall gain over, or assure our minds before Him,요일3:19); the second "because" applies to the first alternate alone, namely, "if our heart condemn us." When he reaches the second alternate, 요일3:21, he states it independently of the former "because" which had connected it with 요일3:19, inasmuch as CONFIDENCEtoward God is a farther stage than persuading our hearts, though always preceded by it.
【요일3:21 JFB】21. Beloved—There is no "But" contrasting the two cases, 요일3:20, 21, because "Beloved" sufficiently marks the transition to the case of the brethren walking in the full confidence of love (요일3:18). The two results of our being able to "assure our hearts before Him" (요일3:19), and of "our heart condemning us not" (of insincerity as to the truth in general, and as to LOVE in particular) are, (1) confidence toward God; (2) a sure answer to our prayers. John does not mean that all whose hearts do not condemn them, are therefore safe before God; for some have their conscience seared, others are ignorant of the truth, and it is not only sincerity, but sincerity in the truth which can save men. Christians are those meant here: knowing Christ's precepts and testing themselves by them.
【요일3:22 JFB】22. we receive—as a matter of fact, according to His promise. Believers, as such, ask only what is in accordance with God's will; or if they ask what God wills not, they bow their will to God's will, and so God grants them either their request, or something better than it.
because we keep his commandments—Compare 시66:18; 34:15; 145:18, 19. Not as though our merits earned a hearing for our prayers, but when we are believers in Christ, all our works of faith being the fruit of His Spirit in us, are "pleasing in God's sight"; and our prayers being the voice of the same Spirit of God in us, naturally and necessarily are answered by Him.
【요일3:22 MHCC】When believers had confidence towards God, through the Spirit of adoption, and by faith in the great High Priest, they might ask what they would of their reconciled Father. They would receive it, if good for them. And as good-will to men was proclaimed from heaven, so good-will to men, particularly to the brethren, must be in the hearts of those who go to God and heaven. He who thus follows Christ, dwells in Him as his ark, refuge, and rest, and in the Father through him. This union between Christ and the souls of believers, is by the Spirit he has given them. A man may believe that God is gracious before he knows it; yet when faith has laid hold on the promises, it sets reason to work. This Spirit of God works a change; in all true Christians it changes from the power of Satan to the power of God. Consider, believer, how it changes thy heart. Dost not thou long for peace with God? Wouldst thou not forego all the world for it? No profit, pleasure, or preferment shall hinder thee from following Christ. This salvation is built upon Divine testimony, even the Spirit of God.
【요일3:23 JFB】23. Summing up of God's commandments under the Gospel dispensation in one commandment.
this is his commandment—singular: for faith and love are not separate commandments, but are indissolubly united. We cannot truly love one another without faith in Christ, nor can we truly believe in Him without love.
believe—once for all; Greek aorist.
on the name of his Son—on all that is revealed in the Gospel concerning Him, and on Himself in respect to His person, offices, and atoning work.
as he—as Jesus gave us commandment.
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