1 John 3:12
Verse
Context
Love One Another
11This is the message you have heard from the beginning: We should love one another.12Do not be like Cain, who belonged to the evil one and murdered his brother. And why did Cain slay him? Because his own deeds were evil, while those of his brother were righteous.13So do not be surprised, brothers, if the world hates you.
Sermons
J. Vernon McGee
Richard Owen Roberts
Warren Wiersbe
John Piper
David Adams
A.W. Pink
John GillSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Not as Cain - Men should not act to each other as Cain did to his brother Abel. He murdered him because he was better than himself. But who was Cain? Εκ του πονηρου ην, he was of the devil. And who are they who, through pride, lust of power, ambition, gain, etc., murder each other in wars and political contentions? Εκ του πονηρου εισι. To attempt to justify the principle, and excuse the instigators, authors, abettors, etc., of such wars, is as vain as it is wicked. They are opposed to the nature of God, and to that message which he has sent to man from the beginning: Love one another. Love your enemies. Surely this does not mean, Blow out their brains, or, Cut their throats. O, how much of the spirit, temper, and letter of the Gospel have the nations of the world, and particularly the nations of Europe, to learn! And wherefore slew he him? - What could induce a brother to imbrue his hands in a brother's blood? Why, his brother was righteous, and he was wicked; and the seed of the wicked one which was in him induced him to destroy his brother, because the seed of God - the Divine nature, was found in him.
Jamieson-Fausset-Brown Bible Commentary
who--not in the Greek. of that wicked one--Translate, "evil one," to accord with "Because his own works were evil." Compare Jo1 3:8, "of the devil," in contrast to "of God," Jo1 3:10. 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.
John Gill Bible Commentary
Not as Cain,.... That is, let us not be like him, or do as he did, hate the brethren. The apostle illustrates brotherly love by its contrary, in the instance of Cain, who was the first instance and example of hatred of the brethren, and of fratricide, and a very detestable one, by which he would dissuade from so vile and abominable a practice: who was of that wicked one; Satan, a child of his, an imitator of him, one that appeared to be under his influence, and to belong unto him. So the Jews say of Cain (n), that "he was of the side of the serpent (the old serpent the devil); and as the way of the serpent is to slay and to kill, so Cain immediately became a murderer.'' And again, "because Cain came from the side of the angel of death, he slew his brother (o);'' though they say that he afterwards repented, and became worthy of paradise (p). And slew his brother; see Gen 4:8. According to the tradition of the Jews (q) he struck a stone into his forehead, and killed him: and wherefore slew he him? what was the cause and occasion of it? what moved him to it? because his own works were evil, and his brother's righteous; or "his work", as the Ethiopic version reads: the sacrifice which he offered up, which, though it was not evil as to the matter and substance of it, yet was so, being offered with an evil mind, and with an hypocritical heart, and without faith in the sacrifice of Christ, and so was unacceptable to God; whereas, on the other hand, the sacrifice his brother brought was offered up in the faith of Christ, by which he obtained a testimony that he was righteous, and that the work he did was a righteous work, being done in faith, and so was acceptable to God; which Cain perceiving, was filled with envy, and this put him upon killing him. The Jews (r) relate the occasion of it after this manner; "Cain said to Abel his brother, come, and let us go out into the open field; and when they were both out in the open field, Cain answered and said to Abel his brother, there is no judgment, nor Judge, nor another world; neither will a good reward be given to the righteous, nor vengeance be taken on the wicked; neither was the world created in mercy, nor is it governed in mercy; or why is thy offering kindly accepted, and mine is not kindly accepted? Abel answered and said to Cain, there is judgment, and there is a Judge, and there is another world; and there are gifts of a good reward to the righteous, and vengeance will be taken on the wicked; and the world was created in mercy, and in mercy it is governed, for according to the fruit of good works it is governed; because that my works are better than thine, my offering is kindly accepted, and thine is not kindly accepted; and they both strove together in the field, and Cain rose up against Abel his brother, and slew him.'' In the Hebrew text in Gen 4:8; there is an extraordinary large pause, as if a discourse of this kind, which passeth between the two brothers, was to be inserted. Philo the Jew says (s), that in the contention or dispute between Cain and Abel, Abel attributed all things to God, and Cain ascribed everything to himself; so that the controversy was about grace and works, as now; and as then Cain hated his brother upon this account, so now carnal men hate and persecute the saints, because they will not allow their works to be the cause of justification and salvation: and from hence also it may be observed, that a work may be, as to the matter of it, good, and yet as to its circumstances, and the end and view of it, evil. (n) Midrash Ruth in Zohar in Gen. fol. 42. 4. (o) Zohar in ib. fol. 43. 1. (p) Ib. fol. 41. 1, 2. (q) Targum Jon. in Gen. iv. 8. Pirke Eliezer, c. 21. (r) Targum Hieros. & Jon. in Gen. iv. 8. (s) Quod Det. Potior. p. 161.
Tyndale Open Study Notes
3:12-13 Cain had been doing what was evil: Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).
1 John 3:12
Love One Another
11This is the message you have heard from the beginning: We should love one another.12Do not be like Cain, who belonged to the evil one and murdered his brother. And why did Cain slay him? Because his own deeds were evil, while those of his brother were righteous.13So do not be surprised, brothers, if the world hates you.
- Scripture
- Sermons
- Commentary
(Genesis) Genesis 4:11-15
By J. Vernon McGee2.6K02:47GEN 4:11GEN 4:13MAT 6:331JN 3:12In this sermon, the preacher focuses on the story of Cain and Abel from the book of Genesis. He highlights how Cain's sin of offering an unacceptable sacrifice to God led to him becoming a fugitive and a vagabond on the earth. Despite his wickedness, God still protects Cain from harm by placing a mark on him. The preacher emphasizes the importance of turning to God and confessing our sins, as Cain failed to do, and highlights the contrast between Cain's evil deeds and Abel's righteous ones.
Sin Crouching at the Door
By Richard Owen Roberts2.2K1:04:04GEN 4:71SA 15:221SA 16:7ISA 1:18HEB 11:4JAS 3:16JAS 4:71JN 1:91JN 3:12This sermon delves into the urgent need to address the issue of sin as a barrier to revival, emphasizing the importance of mastering sin through Christ. It explores the story of Cain and Abel, highlighting the significance of faith and righteousness in offerings. The sermon challenges listeners to examine their countenance before God, emphasizing the need to conquer sin as it desires mastery over individuals. It calls for repentance and a deep reflection on personal sin and the corporate sins of churches, stressing the critical need for revival in the face of widespread carelessness towards sin.
An Enemy in the Neighborhood
By Warren Wiersbe2.1K57:48MAT 13:37MAT 13:51ACT 20:292CO 11:13GAL 1:61JN 3:12REV 2:9
This sermon delves into the parable of the chairs in Matthew chapter 13, highlighting the dual sowers at work in the world - Jesus sowing good seed and Satan sowing counterfeits. It emphasizes the presence of counterfeit believers, the lineage of the devil's children from Cain to false ministers in the New Testament, and the importance of discernment to identify counterfeits. The sermon stresses the need to be alert, avoid detours, have a global concern, and maintain a long-term perspective in the spiritual battle against counterfeits. It concludes with a call to be faithful stewards who share both old and new treasures of God's Word.
The Truth Will Set You Free
By John Piper1.7K46:47JHN 8:31JHN 8:34JHN 8:36JHN 8:41JHN 8:44ROM 2:29ROM 9:61JN 3:12
This sermon delves into the importance of recognizing our need for Jesus as the ultimate liberator, highlighting how various evasive measures like ethnicity, religion, and moral superiority can hinder us from fully surrendering to Christ. It emphasizes that true freedom comes only through Jesus setting us free from sin, self, and Satan, regardless of our background or status. The message urges listeners to abide in God's word, be transformed by the truth, and embrace the liberating power of Christ.
Stewardship - Part 3
By David Adams76248:28GEN 3:16ACT 17:221JN 3:12In this sermon, the speaker discusses the legacy that Adam left to his sons, which was the instruction to approach unto God. He explains that this legacy was a result of Adam's failed stewardship and the need for humanity to come back to God. The speaker then references Acts chapter 17, where Paul encounters altars in Athens dedicated to the unknown God. He connects this to the fallen nature inherited from Adam and the legacy of sin that we carry. The sermon emphasizes the importance of recognizing our fallen nature and the need to turn to God for redemption.
The Sixth Commandment
By A.W. Pink0MurderAnger ManagementGEN 9:6EXO 20:13DEU 19:21PRO 13:10LUK 3:14LUK 7:8JHN 8:44JHN 18:36EPH 4:261JN 3:12A.W. Pink expounds on the Sixth Commandment, 'Thou shalt not kill,' emphasizing that it not only forbids murder but also the underlying emotions such as anger and hatred that can lead to it. He illustrates how the commandment serves to protect the sanctity of life and the well-being of individuals, warning against the dangers of envy and rash anger. Pink highlights that lawful actions, such as capital punishment and just wars, do not violate this commandment, while also addressing the grave sin of suicide as self-murder. He concludes with practical advice on managing anger and cultivating a humble spirit to prevent the escalation of harmful emotions. The sermon calls for a deeper understanding of the commandment's implications for personal conduct and community relations.
1 John 3:12
By John Gill0Brotherly LoveHatred and EnvyGEN 4:8MAT 5:22JHN 15:12ROM 12:10GAL 5:15EPH 4:31HEB 11:4JAS 1:201JN 3:121JN 3:15John Gill emphasizes the importance of brotherly love by contrasting it with the hatred exemplified by Cain, who, influenced by evil, murdered his brother Abel out of envy. Gill explains that Cain's actions stemmed from his own wickedness and the acceptance of Abel's righteous sacrifice by God, which incited Cain's jealousy. He warns against allowing such hatred to take root in our hearts, as it leads to destructive actions and a separation from God. The sermon highlights the need for self-examination of our motives and the importance of faith in our works. Ultimately, Gill calls believers to embody love and righteousness, avoiding the path of Cain.
The Overcomer
By T. Austin-Sparks0OvercomingWorship of GodPSA 137:4JER 33:3ZEC 4:6MAT 4:101CO 3:15HEB 9:141JN 3:121JN 5:4REV 2:7REV 5:9T. Austin-Sparks emphasizes the concept of 'overcomers' in the Christian faith, highlighting that God uses advance parties to secure His purpose and inheritance. He argues that the spiritual reality of being an overcomer is not about selectiveness but about fulfilling a divine mission that reflects God's glory. The sermon stresses the importance of recognizing the rights of God through worship and the centrality of the Cross in achieving this. Sparks warns against complacency and encourages believers to fully commit to God's purpose, as the ultimate goal is the universal worship of God. He concludes that the Holy Spirit empowers believers to live out this calling, demanding a life dedicated to God's glory.
The More Excellent Sacrifice
By Henry Law0GEN 4:4JHN 3:36ROM 10:17PHP 3:8HEB 9:22HEB 10:14HEB 11:41JN 1:71JN 3:12Henry Law preaches on the contrasting lives of Abel and Cain, emphasizing Abel's faith and obedience in offering a sacrifice that pleased God, while Cain's self-will, pride, and unbelief led to his downfall. Abel's act of faith in offering the firstborn of his flock as a sacrifice demonstrates his humility, love, and reliance on God's promise of redemption through a coming Savior. In contrast, Cain's rejection of God's ordained sacrifice due to self-will, pride, and unbelief serves as a warning to all who neglect the atoning sacrifice of Jesus Christ, which alone can save and bring peace and sanctification.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Not as Cain - Men should not act to each other as Cain did to his brother Abel. He murdered him because he was better than himself. But who was Cain? Εκ του πονηρου ην, he was of the devil. And who are they who, through pride, lust of power, ambition, gain, etc., murder each other in wars and political contentions? Εκ του πονηρου εισι. To attempt to justify the principle, and excuse the instigators, authors, abettors, etc., of such wars, is as vain as it is wicked. They are opposed to the nature of God, and to that message which he has sent to man from the beginning: Love one another. Love your enemies. Surely this does not mean, Blow out their brains, or, Cut their throats. O, how much of the spirit, temper, and letter of the Gospel have the nations of the world, and particularly the nations of Europe, to learn! And wherefore slew he him? - What could induce a brother to imbrue his hands in a brother's blood? Why, his brother was righteous, and he was wicked; and the seed of the wicked one which was in him induced him to destroy his brother, because the seed of God - the Divine nature, was found in him.
Jamieson-Fausset-Brown Bible Commentary
who--not in the Greek. of that wicked one--Translate, "evil one," to accord with "Because his own works were evil." Compare Jo1 3:8, "of the devil," in contrast to "of God," Jo1 3:10. 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.
John Gill Bible Commentary
Not as Cain,.... That is, let us not be like him, or do as he did, hate the brethren. The apostle illustrates brotherly love by its contrary, in the instance of Cain, who was the first instance and example of hatred of the brethren, and of fratricide, and a very detestable one, by which he would dissuade from so vile and abominable a practice: who was of that wicked one; Satan, a child of his, an imitator of him, one that appeared to be under his influence, and to belong unto him. So the Jews say of Cain (n), that "he was of the side of the serpent (the old serpent the devil); and as the way of the serpent is to slay and to kill, so Cain immediately became a murderer.'' And again, "because Cain came from the side of the angel of death, he slew his brother (o);'' though they say that he afterwards repented, and became worthy of paradise (p). And slew his brother; see Gen 4:8. According to the tradition of the Jews (q) he struck a stone into his forehead, and killed him: and wherefore slew he him? what was the cause and occasion of it? what moved him to it? because his own works were evil, and his brother's righteous; or "his work", as the Ethiopic version reads: the sacrifice which he offered up, which, though it was not evil as to the matter and substance of it, yet was so, being offered with an evil mind, and with an hypocritical heart, and without faith in the sacrifice of Christ, and so was unacceptable to God; whereas, on the other hand, the sacrifice his brother brought was offered up in the faith of Christ, by which he obtained a testimony that he was righteous, and that the work he did was a righteous work, being done in faith, and so was acceptable to God; which Cain perceiving, was filled with envy, and this put him upon killing him. The Jews (r) relate the occasion of it after this manner; "Cain said to Abel his brother, come, and let us go out into the open field; and when they were both out in the open field, Cain answered and said to Abel his brother, there is no judgment, nor Judge, nor another world; neither will a good reward be given to the righteous, nor vengeance be taken on the wicked; neither was the world created in mercy, nor is it governed in mercy; or why is thy offering kindly accepted, and mine is not kindly accepted? Abel answered and said to Cain, there is judgment, and there is a Judge, and there is another world; and there are gifts of a good reward to the righteous, and vengeance will be taken on the wicked; and the world was created in mercy, and in mercy it is governed, for according to the fruit of good works it is governed; because that my works are better than thine, my offering is kindly accepted, and thine is not kindly accepted; and they both strove together in the field, and Cain rose up against Abel his brother, and slew him.'' In the Hebrew text in Gen 4:8; there is an extraordinary large pause, as if a discourse of this kind, which passeth between the two brothers, was to be inserted. Philo the Jew says (s), that in the contention or dispute between Cain and Abel, Abel attributed all things to God, and Cain ascribed everything to himself; so that the controversy was about grace and works, as now; and as then Cain hated his brother upon this account, so now carnal men hate and persecute the saints, because they will not allow their works to be the cause of justification and salvation: and from hence also it may be observed, that a work may be, as to the matter of it, good, and yet as to its circumstances, and the end and view of it, evil. (n) Midrash Ruth in Zohar in Gen. fol. 42. 4. (o) Zohar in ib. fol. 43. 1. (p) Ib. fol. 41. 1, 2. (q) Targum Jon. in Gen. iv. 8. Pirke Eliezer, c. 21. (r) Targum Hieros. & Jon. in Gen. iv. 8. (s) Quod Det. Potior. p. 161.
Tyndale Open Study Notes
3:12-13 Cain had been doing what was evil: Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).