1 John 3:14
Verse
Context
Love One Another
13So do not be surprised, brothers, if the world hates you.14We know that we have passed from death to life, because we love our brothers. The one who does not love remains in death.15Everyone who hates his brother is a murderer, and you know that eternal life does not reside in a murderer.
Sermons
Paul Washer
Todd Friel
Chuck Smith
Stuart Olyott
Ralph Sexton
Keith Daniel
Art KatzSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
We know that we have passed from death unto life - Death and life are represented here as two distinct territories, states, or kingdoms, to either of which the inhabitants of either may be removed. This is implied in the term μεταβεβηκαμεν, from μετα, denoting change of place, and βαινω, I go. It is the same figure which St. Paul uses, Col 1:13 : Who hath delivered us from the power of darkness, and translated us into the kingdom of the Son of his love. The believers to whom St. John writes had been once in the region and shadow of death, in the place where sin and death reigned, whose subjects they were; but they had left that kingdom of oppression, wretchedness, and wo, and had come over to the kingdom of life, whose king was the Prince and Author of life; where all was liberty, prosperity, and happiness; where life and love were universally prevalent, and death and hatred could not enter. We know, therefore, says the apostle, that we are passed over from the territory of death to the kingdom of life, because we love the brethren, which those who continue in the old kingdom - under the old covenant, can never do; for he that loveth not his brother abideth in death. He has never changed his original residence. He is still an unconverted, unrenewed sinner.
Jamieson-Fausset-Brown Bible Commentary
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. Col 1:13, "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.
John Gill Bible Commentary
Whosoever hateth his brother is a murderer,.... A soul murderer, as the Ethiopic version renders it; not only of himself, for every sinner, by sinning, wrongs and destroys his own soul; but of his brother whom he hates: he is a murderer of him in his heart, even as he that lusts after a woman hath committed adultery with her in his heart, out of which arise murders, as well as adulteries; it is not only taking away life, but also causeless anger, malice, and hatred, that is a breach of the sixth command; see Mat 5:21; and ye know that no murderer hath eternal life abiding in him; he has not the grace of life, or the beginning of eternal life in him; he has no meetness for it, being unregenerate; and no right unto it, being unrighteous; nor has he the earnest and pledge of it, being destitute of the Spirit of God; all which a regenerate man has, and has them abiding in him: not but that the sin of murder may be forgiven; a man guilty of it may truly repent, and have pardoning grace applied unto him, and enjoy eternal life, through the grace of the Spirit, and the blood and righteousness of Christ; but without these he is so far from having eternal life, that he is not only punishable with a corporeal death, according to the laws of God and man; but he is exposed unto, and will die the second, or an eternal death.
Matthew Henry Bible Commentary
The beloved apostle can scarcely touch upon the mention of sacred love, but he must enlarge upon the enforcement of it, as here he does by divers arguments and incentives thereto; as, I. That it is a mark of our evangelical justification, of our transition into a state of life: We know that we have passed from death to life, because we love the brethren, Jo1 3:14. We are by nature children of wrath and heirs of death. By the gospel (the gospel-covenant or promise) our state towards another world is altered and changed. We pass from death to life, from the guilt of death to the right of life; and this transition is made upon our believing in the Lord Jesus: He that believeth on the Son hath everlasting life, and he that believeth not hath the wrath of God abiding on him, Joh 3:36. Now this happy change of state we may come to be assured of: We know that we have passed from death to life; we may know it by the evidences of our faith in Christ, of which this love to our brethren is one, which leads us to characterize this love that is such a mark of our justified state. It is not a zeal for a party in the common religion, or an affection for, or an affectation of, those who are of the same denomination and subordinate sentiments with ourselves. But this love, 1. Supposes a general love to mankind: the law of Christian love, in the Christian community, is founded on the catholic law, in the society of mankind, Thou shalt love thy neighbour as thyself. Mankind are to be loved principally on these two accounts: - (1.) As the excellent work of God, made by him, and made in wonderful resemblance of him. The reason that God assigns for the certain punishment of a murderer is a reason against our hatred of any of the brethren of mankind, and consequently a reason for our love to them: for in the image of God made he man, Gen 9:6. (2.) As being, in some measure, beloved in Christ. The whole race of mankind - the gens humana, should be considered as being, in distinction from fallen angels, a redeemed nation; as having a divine Redeemer designed, prepared, and given for them. So God loved the world, even this world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life, Joh 3:16. A world so beloved of God should accordingly be loved by us. And this love will exert itself in earnest desires, and prayers, and attempts, for the conversion and salvation of the yet uncalled blinded world. My heart's desire and prayer for Israel are that they may be saved. And then this love will include all due love to enemies themselves. 2. It includes a peculiar love to the Christian society, to the catholic church, and that for the sake of her head, as being his body, as being redeemed, justified, and sanctified in and by him; and this love particularly acts and operates towards those of the catholic church that we have opportunity of being personally acquainted with or credibly informed of. They are not so much loved for their own sakes as for the sake of God and Christ, who have loved them. And it is God and Christ, or, if you will, the love of God and grace of Christ, that are beloved and valued in them and towards them. And so this is the issue of faith in Christ, and is thereupon a note of our passage from death to life. II. The hatred of our brethren is, on the contrary, a sign of our deadly state, of our continuance under the legal sentence of death: He that loveth not his brother (his brother in Christ) abideth in death, Jo1 3:14. He yet stands under the curse and condemnation of the law. This the apostle argues by a clear syllogism: "You know that no murderer hath eternal life abiding in him; but he who hates his brother is a murderer; and therefore you cannot but know that he who hates his brother hath not eternal life abiding in him," Jo1 3:15. Or, he abideth in death, as it is expressed, Jo1 3:14, Whosoever hateth his brother is a murderer; for hatred of the person is, so far as it prevails, a hatred of life and welfare, and naturally tends to desire the extinction of it. Cain hated, and then slew, his brother. Hatred will shut up the bowels of compassion from the poor brethren, and will thereby expose them to the sorrows of death. And it has appeared that hatred of the brethren has in all ages dressed them up in ill names, odious characters, and calumnies, and exposed them to persecution and the sword. No wonder, then, that he who has a considerable acquaintance with the heart of man, or is taught by him who fully knows it, who knows the natural tendency and issue of vile and violent passions, and knows withal the fulness of the divine law, declares him who hates his brother to be a murderer. Now he who by the frame and disposition of his heart is a murderer cannot have eternal life abiding in him; for he who is such must needs be carnally-minded, and to be carnally-minded is death, Rom 8:6. The apostle, by the expression of having eternal life abiding in us, may seem to mean the possession of an internal principle of endless life, according to that of the Saviour, Whosoever drinketh of the water that I shall give him shall never thirst, shall never be totally destitute thereof; but the water that I shall give him shall be in him a well of water springing up into everlasting life, Joh 4:14. And thereupon some may be apt to surmise that the passing from death to life (Jo1 3:14) does not signify the relative change made in our justification of life, but the real change made in the regeneration to life; and accordingly that the abiding in death mentioned Jo1 3:14 is continuance in spiritual death, as it is usually called, or abiding in the corrupt deadly temper of nature. But as these passages more naturally denote the state of the person, whether adjudged to life or death, so the relative transition from death to life may well be proved or disproved by the possession or non-possession of the inward principle of eternal life, since washing from the guilt of sin is inseparably united with washing from the filth and power of sin. But you are washed, but you are sanctified, but you are justified, in the name of the Lord Jesus, and by the Spirit of our God, Co1 6:11. III. The example of God and Christ should inflame our hearts with this holy love: 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, Jo1 3:16. The great God has given his Son to the death for us. But since this apostle has declared that the Word was God, and that he became flesh for us, I see not why we may not interpret this of God the Word. Here is the love of God himself, of him who in his own person is God, though not the Father, that he assumed a life, that he might lay it down for us! 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 hath loved, and so loved; and we shall certainly do so if we have any love for God. IV. The apostle, having proposed this flaming constraining example of love, and motive to it, proceeds to show us what should be the temper and effect of this our Christian love. And, 1. It must be, in the highest degree, so fervent as to make us willing to suffer even to death for the good of the church, for the safety and salvation of the dear brethren: And we ought to lay down our lives for the brethren (Jo1 3:16), either in our ministrations and services to them (yea, and if I be offered upon the service and sacrifice of your faith, I joy and rejoice with you all - I shall congratulate your felicity, Phi 2:17), or in exposing ourselves to hazards, when called thereto, for the safety and preservation of those that are more serviceable to the glory of God and the edification of the church than we can be. Who have for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles, Rom 16:4. How mortified should the Christian be to this life! How prepared to part with it! And how well assured of a better! 2. It must be, in the next degree, compassionate, liberal, and communicative to the necessities of the brethren: For 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? Jo1 3:17. It pleases God that some of the Christian brethren should be poor, for the exercise of the charity and love of those that are rich. And it pleases the same God to give to some of the Christian brethren this world's good, that they may exercise their grace in communicating to the poor saints. And those who have this world's good must love a good God more, and their good brethren more, and be ready to distribute it for their sakes. It appears here that this love to the brethren is founded upon love to God, in that it is here called so by the apostle: How dwelleth the love of God in him? This love to the brethren is love to God in them; and where there is none of this love to them there is no true love to God at all. 3. I was going to intimate the third and lowest degree in the next verse; but the apostle has prevented me, by intimating that this last charitable communicative love, in persons of ability, is the lowest that can consist with the love of God. But there may be other fruits of this love; and therefore the apostle desires that in all it should be unfeigned and operative, as circumstances will allow: My little children (my dear children in Christ), let us not love in word, neither in tongue, but in deed and in truth, Jo1 3:18. Compliments and flatteries become not Christians; but the sincere expressions of sacred affection, and the services or labours of love, do. Then, V. This love will evince our sincerity in religion, and give us hope towards God: And hereby we know that we are of the truth, and shall assure our hearts before him, Jo1 3:19. It is a great happiness to be assured of our integrity in religion. Those that are so assured may have holy boldness or confidence towards God; they may appeal to him from the censures and condemnation of the world. The way to arrive at the knowledge of our own truth and uprightness in Christianity, and to secure our inward peace, is to abound in love and in the works of love towards the Christian brethren.
1 John 3:14
Love One Another
13So do not be surprised, brothers, if the world hates you.14We know that we have passed from death to life, because we love our brothers. The one who does not love remains in death.15Everyone who hates his brother is a murderer, and you know that eternal life does not reside in a murderer.
- Scripture
- Sermons
- Commentary
Biblical Assurance 4 - Austin, Tx
By Paul Washer3.0K35:09AssuranceJHN 13:341JN 2:71JN 2:111JN 3:14In this sermon, the preacher emphasizes the importance of love and its connection to God. He states that love is from God and those who love are born of God and know Him. The preacher highlights that God's love is beyond human comprehension and gives an example of how prisoners in third world countries are completely dependent on others for their basic needs. He then relates this to the love of God, exemplified through the crucifixion of Jesus Christ. The preacher also emphasizes that love is not just a feeling or emotion, but it requires action and involvement in the lives of others.
Are You Really a Christian?
By Todd Friel2.6K39:33JAS 1:11JN 3:81JN 3:141JN 4:6JUD 1:1In this sermon, the preacher emphasizes the incredible love of God for the sinful world by giving His only Son to die on the cross. The preacher describes the brutal and agonizing death that Jesus endured, highlighting the depth of His sacrifice. The sermon also emphasizes the importance of obeying God's commandments and not being enticed by the temptations of the world. The preacher concludes by explaining the role of an evangelist and comparing it to the care and guidance provided by a shepherd on a sheep farm.
(Through the Bible) 2 & 3 John
By Chuck Smith2.4K32:46JHN 13:34JHN 17:171JN 3:142JN 1:12JN 1:4In this sermon, the preacher emphasizes the concepts of mercy, grace, and peace that come from God. He explains that mercy is not receiving the punishment we deserve, while grace is receiving blessings we don't deserve. The preacher also highlights the importance of truth, stating that it is the theme of the epistle being discussed. He mentions the joy that comes from fellowshipping with other believers and expresses a desire to meet face to face. The sermon references the book of Jude and the importance of holding onto the truth that Jesus taught.
'Here Am I, Send Me'
By Stuart Olyott2.1K55:49MAT 6:12MAT 6:142TI 4:71JN 3:14In this sermon, the speaker begins by referencing the story of Noah and the ark, highlighting that out of the eight people in the ark, one was not a very spiritual person. The speaker then discusses the format of the seminar, explaining that it will be more informal with a talk and some questions. They also mention some logistical details such as the microphones and late arrivals. The speaker corrects a mistake from a previous session, clarifying that Noah preached for over a hundred years. The speaker then addresses the audience, suggesting that some may be questioning whether they are genuine Christians or counterfeits. They emphasize the existence of counterfeit Christians and the need for self-reflection. The sermon concludes by outlining the structure of the talk, which will present three points, with the third point leading towards finding answers to the question of when a Christian is not a Christian.
A Day of Terror
By Ralph Sexton1.8K33:13TerrorDEU 7:11JN 3:14In this sermon, the preacher discusses the presence of terror and fear in the world and how it affects our lives. He mentions the story of the children of Israel crossing the Jordan and facing seven nations led by giants, symbolizing the obstacles we must conquer in our spiritual journey. The preacher emphasizes the importance of obedience to God's teachings and the role of the Holy Spirit in guiding us to do good. He also references Romans 1, highlighting the 23 inconvenient things associated with sin and death. The sermon concludes with a mention of Psalm 23, specifically verse 4, which offers comfort and assurance in the midst of fear and terror.
Teach Us to Number Our Days Part 1
By Keith Daniel1.7K47:47PSA 116:15ROM 8:1ROM 8:221CO 15:261CO 15:55HEB 2:9HEB 9:271JN 3:14REV 14:13
This sermon delves into the inevitability of death and the importance of being prepared for the afterlife. It emphasizes the brevity of life, the reality of facing judgment after death, and the need for faith in Jesus Christ to overcome the fear of death and find eternal peace. The speaker shares personal stories and biblical truths to highlight the significance of being saved and living with the assurance of salvation.
Span-01 the Three Wise Men
By Art Katz1.7K1:06:40Three Wise MenISA 9:6MIC 5:2MAT 2:2MAT 2:6JHN 5:241JN 3:14In this video, the preacher emphasizes the importance of worship as giving our treasure, which includes our life and substance, to God alone. He explains that worship is not just expressed through songs, but through the giving of our entire selves to God. The preacher then discusses the story of King Herod and the wise men seeking the child Jesus. He highlights the significance of Jesus' birth in relation to government and ruling over God's people. The preacher also challenges the viewers to truly engage with the scriptures, not just reading them religiously, but allowing the text to arrest and confront them spiritually.
Perfect Love Casts Out Fear
By John Piper1.5K35:15Perfect LoveJHN 4:34JHN 19:28JAS 2:221JN 3:141JN 4:17In this sermon, the preacher emphasizes the importance of approaching the day of judgment with fearlessness and confidence. He uses the example of a man named Wallace Blom who received a cancer diagnosis to illustrate this point. The preacher explains that when we yield to the power of the Holy Spirit and engage in acts of kindness and love, we feel confident before God. On the other hand, when we are self-centered and focused on worldly comforts, we become weak and insecure. The main message of the sermon is that we should strive to have confidence and boldness for the day of judgment, and to eliminate fear through acts of love and selflessness.
Marks of the New Birth
By G.W. North1.5K1:10:56New Birth1JN 2:271JN 3:71JN 3:14In this sermon, the speaker emphasizes the importance of not being deceived and staying grounded in the truth of God. He highlights Jesus as the true and faithful witness and the Son of God. The speaker encourages listeners to have a heart that understands God's purpose and to live according to His will. He shares personal anecdotes to illustrate the practicality of God's love and the power of compassion in action.
Not Loving the World
By Paris Reidhead1.2K46:20WorldlinessMAT 24:38LUK 21:34JAS 4:41JN 1:61JN 2:31JN 2:91JN 2:151JN 3:141JN 4:20In this sermon, the speaker emphasizes that the grace of God that brings salvation teaches everyone the same things, regardless of their cultural background or language. The speaker shares a personal experience of arriving in Sudan and being shown around by a senior missionary. The sermon then delves into the importance of the word of God in discerning between the soul and spirit. The speaker highlights the commandment to not love the world and explains that doing the will of God is evidence of love. The sermon concludes by suggesting that one's attitude towards the world can be revealed through their actions, and encourages listeners to let others discover their own attitudes rather than judging them.
Does Doctrine Matter - Part 8
By Derek Melton1.2K51:30Importance of DoctrineDoctrineRegenerationEZK 36:25MAT 7:20JHN 3:3ROM 6:162CO 7:11EPH 2:81TI 4:161JN 2:291JN 3:141JN 5:18Derek Melton emphasizes the critical importance of doctrine, particularly the doctrine of regeneration, in the Christian faith. He explains that true regeneration leads to a transformation of the heart and life, evidenced by a love for God and His people, a desire for righteousness, and a rejection of sin. Melton warns against the complacency in modern Christianity that neglects the teaching of sound doctrine, urging believers to examine their lives for the fruits of true conversion. He passionately calls for a return to the biblical understanding of being 'born again' and the necessity of a genuine relationship with Christ, which results in a changed life. The sermon concludes with an invitation for those who feel the weight of their sin to seek true regeneration through Christ.
Evidences of Eternal Life - Part 5
By Paris Reidhead9421:03:33Eternal Life1JN 3:14In this sermon, the speaker reflects on the concept of neighbors and how technology has expanded our understanding of who our neighbors are. They highlight the significance of television in connecting people from around the world and emphasize that watching TV is not just entertainment, but also a responsibility. The speaker then discusses the three weapons Satan uses to seduce people: the lust of the eyes, the lust of the flesh, and the pride of life. Finally, they address the topic of sin and its relationship to being a child of God, emphasizing that those who are born of God do not continue to practice sin.
We Love Him
By John Ridley78130:55MAT 22:39JHN 13:34ROM 5:8ROM 12:22CO 3:181JN 3:141JN 4:19In this sermon, the speaker emphasizes the importance of not just taking snapshots of our faith, but truly studying and immersing ourselves in the love of Christ. He highlights the example of early saints like John and Paul, who spent time adoring and studying the love of Christ. The speaker encourages listeners to behold the love of the Father and to be transformed by it, becoming more like Christ. He also shares a story about a boy who would gaze upon a carved face in a quarry, symbolizing the power and vision of Christ. The sermon concludes with examples of Jesus' love and miracles, reminding listeners that Christ's love should inspire and compel us to love others.
Is Jesus Precious to You
By Roy Daniel7361:07:25MAT 19:22LUK 12:362TI 2:151PE 2:71JN 3:14REV 3:20
This sermon emphasizes the importance of truly loving Jesus and not just going through the motions of Christianity. It highlights the need to have a genuine relationship with God, to trust Him, to love other Christians, and to eagerly await His return. The message challenges listeners to examine their hearts, prioritize Jesus above all else, and be prepared for His coming.
Week of Meetings 07 1 John 3:
By Svend Christensen45537:05PSA 103:12HEB 9:261JN 2:291JN 3:51JN 3:71JN 3:14In this sermon, the preacher discusses the contrast between the heavenly family and the unseen world. He emphasizes the importance of not living a sinful life and breaking God's law. The preacher also acknowledges that as Christians, we may be misunderstood by others, just as Jesus was. He encourages believers to show love and kindness through their actions, rather than just through words. The sermon concludes by highlighting the themes of life and love found in the epistle being discussed.
Open House at Lyman
By Ken Baird44739:15PSA 133:1JHN 13:35PHP 4:51PE 5:61JN 3:14In this sermon, the speaker begins by referencing Revelation chapter 4 and 5, highlighting the worship and unity displayed by the beasts, elders, and the Lamb. The speaker then turns to Psalm 133, emphasizing the importance of unity among brethren. They proceed to discuss seven unities that unify the people of God and promote unity within the church. The sermon concludes with a focus on the key to being of one mind in the Lord, which is to let our sweet reasonableness be known to all, as the Lord is standing by.
Right Overflow
By D.L. Moody0Love Of GodTransformation through FaithMAT 22:37JHN 13:34ROM 5:51CO 13:4GAL 5:22EPH 4:15COL 3:141PE 4:81JN 3:141JN 4:19D.L. Moody shares his transformative experience of coming to faith in Christ, describing how the world appeared more beautiful and filled with love after his conversion. He emphasizes that true regeneration is marked by the love of God in our hearts, which compels us to love others and share the Gospel. Moody warns against harboring bitterness and highlights the importance of holding the truth in love, as the Holy Spirit instills a spontaneous love within us. He illustrates that love is the foundation of all spiritual fruit and that a life filled with the Spirit would lead to a harmonious society without the need for law enforcement. Ultimately, Moody calls for believers to embody this love, which is essential for effective ministry and genuine Christian living.
On the Blessedness of a New Heart
By Thomas Reade0PSA 86:11PSA 119:140JER 32:39JHN 13:35HEB 12:141JN 3:14Thomas Reade preaches on the blessedness of a new heart, emphasizing the unity and consistency found in having 'one heart and one way' as promised by God. This promise encapsulates the essence of the Christian character, highlighting the importance of singleness of heart, faith in Jesus, and love working through obedience. Through divine grace, believers are united in heart, showing forth God's praise and experiencing communion with Him. The promise of 'one heart and one way' signifies God's covenant love and mercy, ensuring holiness and steadfastness in following His commandments.
Continue
By H.J. Vine0DEU 7:7JHN 15:9JHN 16:27ROM 8:37ROM 9:5EPH 5:251JN 3:141JN 4:19H.J. Vine preaches on the importance of abiding in the love of Christ, emphasizing that continuing in His love is different from focusing on our love for Him. The Spirit encourages us in Christ's love, which begets love in our hearts, leading to joy and progress in Him. By abiding in Christ's love, we can navigate through doctrinal and ecclesiastical challenges, fulfilling other instructions given to the redeemed. The love of Christ, both collectively for believers and individually, is a present and victorious love that we are urged to cherish and continue in, finding fullness of joy and satisfaction despite present sufferings.
Guidelines for the Godly Man
By Eli Brayley0GEN 4:6GEN 5:3LEV 19:28PSA 1:1PSA 5:3PSA 55:17PSA 103:2PRO 8:8PRO 10:11PRO 10:19PRO 15:3ISA 29:23MAT 5:16MAT 6:1MAT 12:37MAT 18:20MAT 23:25MRK 2:16LUK 3:11LUK 6:45LUK 12:57JHN 3:30JHN 14:5JHN 17:4JHN 17:15ACT 2:441CO 8:91CO 10:311CO 12:41CO 15:332CO 5:20GAL 2:20PHP 1:27PHP 3:81TI 4:82TI 2:21JAS 3:111PE 3:31PE 3:161JN 3:14Eli Brayley preaches on the calling of the man of God to live a life of full consecration, obedience, and service unto the Kingdom of God. The purpose of the man of God is to conform to the image of the Father, just as Jesus Christ did on earth, bringing glory to God in all things. This calling requires a solitary practice of devotion through regular study of the Word and prayer, done privately for God's eyes only. In the public sphere, the man of God must represent God on earth by displaying the fruit of the Spirit, maintaining an above-reproach lifestyle, and presenting Christ through every aspect of his being.
The Lord My Brother
By Octavius Winslow0Brotherhood in ChristSuffering and SympathyISA 53:3MAT 11:28MRK 3:35JHN 15:15ROM 8:29GAL 6:2PHP 2:7HEB 2:141PE 5:71JN 3:14Octavius Winslow emphasizes the profound relationship between Christ and believers, portraying Jesus as our Elder Brother who shares in our humanity and experiences our sorrows. He highlights that true brotherhood with Christ is evidenced by our obedience to God's will and our love for fellow believers. Winslow encourages us to recognize the preciousness of Christ as our portion and to seek a deeper relationship with Him through trials and afflictions. He reassures that Christ, as our Brother, is always available to us, especially in times of need. Ultimately, our love for others reflects our connection to Christ and the true essence of Christian brotherhood.
The Testimony to the Soul's Conversion
By Bishop W. F. Mallalieu0ISA 1:18ISA 45:22JER 29:12MAT 11:28JHN 3:16ACT 3:19ACT 16:31ROM 10:92CO 5:171JN 3:14Bishop W. F. Mallalieu preaches about the assurance of salvation and the transformative power of God's grace in the believer's life, emphasizing the need for a personal experience of pardon, justification, and regeneration. Methodism teaches that through conversion, one can be conscious of the threefold experience of pardon, justification, and regeneration, and that this personal knowledge is essential for a genuine relationship with God. The testimony of consciousness, intellect, and the witness of our own spirit play crucial roles in confirming one's salvation, as seen through the peace, joy, and love that come from being in Christ.
Oneness
By H.J. Vine0JHN 10:24JHN 17:21ROM 16:251CO 12:21EPH 2:51JN 2:191JN 3:141JN 4:7H.J. Vine preaches on the importance of unity among believers, emphasizing the desire for oneness that stems from the divine nature and the love of God. He highlights the need for sincere and practical love for one another, rooted in God's love, to experience true oneness. The sermon delves into the concept of oneness according to God's truth, maintained by the Spirit and the Son, and the significance of inclusiveness within the one body of Christ. It warns against exclusivity and the dangers of legalism and lawlessness that hinder the unity of believers.
What Gives Assurance.
By Andrew Bonar0Faith in ChristAssurance of SalvationISA 6:7DAN 12:13MRK 2:5LUK 7:48LUK 23:43JHN 3:16ROM 15:132CO 5:1PHP 4:31JN 3:14Andrew Bonar emphasizes the importance of assurance in the believer's life, arguing that true assurance comes not from self-examination or the evidence of sanctification, but from a direct focus on Christ and His finished work. He illustrates how many believers mistakenly seek assurance through their own actions and feelings, rather than resting in the promises of God and the sufficiency of Christ's sacrifice. Bonar encourages believers to look to Christ for their assurance, highlighting that the certainty of salvation is rooted in God's unchanging grace and the believer's faith in Christ. He warns against the dangers of living in uncertainty and urges listeners to embrace the peace that comes from knowing their acceptance in Christ. Ultimately, Bonar calls for a deeper understanding of the covenant of grace, which provides a solid foundation for assurance.
The Power and the Form
By J.C. Philpot0ACT 20:211CO 5:101CO 16:22EPH 2:82TI 3:51JN 3:14J.C. Philpot preaches on the danger of having a form of godliness without the power thereof, as described in 2 Timothy 3:5. He explains that the last days are perilous because many will outwardly profess godliness but lack the inward transformation by the Spirit. Philpot breaks down the concepts of godliness, the power of godliness, the form of godliness, denying the power, and the exhortation to turn away from those who deny the power of godliness.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
We know that we have passed from death unto life - Death and life are represented here as two distinct territories, states, or kingdoms, to either of which the inhabitants of either may be removed. This is implied in the term μεταβεβηκαμεν, from μετα, denoting change of place, and βαινω, I go. It is the same figure which St. Paul uses, Col 1:13 : Who hath delivered us from the power of darkness, and translated us into the kingdom of the Son of his love. The believers to whom St. John writes had been once in the region and shadow of death, in the place where sin and death reigned, whose subjects they were; but they had left that kingdom of oppression, wretchedness, and wo, and had come over to the kingdom of life, whose king was the Prince and Author of life; where all was liberty, prosperity, and happiness; where life and love were universally prevalent, and death and hatred could not enter. We know, therefore, says the apostle, that we are passed over from the territory of death to the kingdom of life, because we love the brethren, which those who continue in the old kingdom - under the old covenant, can never do; for he that loveth not his brother abideth in death. He has never changed his original residence. He is still an unconverted, unrenewed sinner.
Jamieson-Fausset-Brown Bible Commentary
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. Col 1:13, "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.
John Gill Bible Commentary
Whosoever hateth his brother is a murderer,.... A soul murderer, as the Ethiopic version renders it; not only of himself, for every sinner, by sinning, wrongs and destroys his own soul; but of his brother whom he hates: he is a murderer of him in his heart, even as he that lusts after a woman hath committed adultery with her in his heart, out of which arise murders, as well as adulteries; it is not only taking away life, but also causeless anger, malice, and hatred, that is a breach of the sixth command; see Mat 5:21; and ye know that no murderer hath eternal life abiding in him; he has not the grace of life, or the beginning of eternal life in him; he has no meetness for it, being unregenerate; and no right unto it, being unrighteous; nor has he the earnest and pledge of it, being destitute of the Spirit of God; all which a regenerate man has, and has them abiding in him: not but that the sin of murder may be forgiven; a man guilty of it may truly repent, and have pardoning grace applied unto him, and enjoy eternal life, through the grace of the Spirit, and the blood and righteousness of Christ; but without these he is so far from having eternal life, that he is not only punishable with a corporeal death, according to the laws of God and man; but he is exposed unto, and will die the second, or an eternal death.
Matthew Henry Bible Commentary
The beloved apostle can scarcely touch upon the mention of sacred love, but he must enlarge upon the enforcement of it, as here he does by divers arguments and incentives thereto; as, I. That it is a mark of our evangelical justification, of our transition into a state of life: We know that we have passed from death to life, because we love the brethren, Jo1 3:14. We are by nature children of wrath and heirs of death. By the gospel (the gospel-covenant or promise) our state towards another world is altered and changed. We pass from death to life, from the guilt of death to the right of life; and this transition is made upon our believing in the Lord Jesus: He that believeth on the Son hath everlasting life, and he that believeth not hath the wrath of God abiding on him, Joh 3:36. Now this happy change of state we may come to be assured of: We know that we have passed from death to life; we may know it by the evidences of our faith in Christ, of which this love to our brethren is one, which leads us to characterize this love that is such a mark of our justified state. It is not a zeal for a party in the common religion, or an affection for, or an affectation of, those who are of the same denomination and subordinate sentiments with ourselves. But this love, 1. Supposes a general love to mankind: the law of Christian love, in the Christian community, is founded on the catholic law, in the society of mankind, Thou shalt love thy neighbour as thyself. Mankind are to be loved principally on these two accounts: - (1.) As the excellent work of God, made by him, and made in wonderful resemblance of him. The reason that God assigns for the certain punishment of a murderer is a reason against our hatred of any of the brethren of mankind, and consequently a reason for our love to them: for in the image of God made he man, Gen 9:6. (2.) As being, in some measure, beloved in Christ. The whole race of mankind - the gens humana, should be considered as being, in distinction from fallen angels, a redeemed nation; as having a divine Redeemer designed, prepared, and given for them. So God loved the world, even this world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life, Joh 3:16. A world so beloved of God should accordingly be loved by us. And this love will exert itself in earnest desires, and prayers, and attempts, for the conversion and salvation of the yet uncalled blinded world. My heart's desire and prayer for Israel are that they may be saved. And then this love will include all due love to enemies themselves. 2. It includes a peculiar love to the Christian society, to the catholic church, and that for the sake of her head, as being his body, as being redeemed, justified, and sanctified in and by him; and this love particularly acts and operates towards those of the catholic church that we have opportunity of being personally acquainted with or credibly informed of. They are not so much loved for their own sakes as for the sake of God and Christ, who have loved them. And it is God and Christ, or, if you will, the love of God and grace of Christ, that are beloved and valued in them and towards them. And so this is the issue of faith in Christ, and is thereupon a note of our passage from death to life. II. The hatred of our brethren is, on the contrary, a sign of our deadly state, of our continuance under the legal sentence of death: He that loveth not his brother (his brother in Christ) abideth in death, Jo1 3:14. He yet stands under the curse and condemnation of the law. This the apostle argues by a clear syllogism: "You know that no murderer hath eternal life abiding in him; but he who hates his brother is a murderer; and therefore you cannot but know that he who hates his brother hath not eternal life abiding in him," Jo1 3:15. Or, he abideth in death, as it is expressed, Jo1 3:14, Whosoever hateth his brother is a murderer; for hatred of the person is, so far as it prevails, a hatred of life and welfare, and naturally tends to desire the extinction of it. Cain hated, and then slew, his brother. Hatred will shut up the bowels of compassion from the poor brethren, and will thereby expose them to the sorrows of death. And it has appeared that hatred of the brethren has in all ages dressed them up in ill names, odious characters, and calumnies, and exposed them to persecution and the sword. No wonder, then, that he who has a considerable acquaintance with the heart of man, or is taught by him who fully knows it, who knows the natural tendency and issue of vile and violent passions, and knows withal the fulness of the divine law, declares him who hates his brother to be a murderer. Now he who by the frame and disposition of his heart is a murderer cannot have eternal life abiding in him; for he who is such must needs be carnally-minded, and to be carnally-minded is death, Rom 8:6. The apostle, by the expression of having eternal life abiding in us, may seem to mean the possession of an internal principle of endless life, according to that of the Saviour, Whosoever drinketh of the water that I shall give him shall never thirst, shall never be totally destitute thereof; but the water that I shall give him shall be in him a well of water springing up into everlasting life, Joh 4:14. And thereupon some may be apt to surmise that the passing from death to life (Jo1 3:14) does not signify the relative change made in our justification of life, but the real change made in the regeneration to life; and accordingly that the abiding in death mentioned Jo1 3:14 is continuance in spiritual death, as it is usually called, or abiding in the corrupt deadly temper of nature. But as these passages more naturally denote the state of the person, whether adjudged to life or death, so the relative transition from death to life may well be proved or disproved by the possession or non-possession of the inward principle of eternal life, since washing from the guilt of sin is inseparably united with washing from the filth and power of sin. But you are washed, but you are sanctified, but you are justified, in the name of the Lord Jesus, and by the Spirit of our God, Co1 6:11. III. The example of God and Christ should inflame our hearts with this holy love: 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, Jo1 3:16. The great God has given his Son to the death for us. But since this apostle has declared that the Word was God, and that he became flesh for us, I see not why we may not interpret this of God the Word. Here is the love of God himself, of him who in his own person is God, though not the Father, that he assumed a life, that he might lay it down for us! 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 hath loved, and so loved; and we shall certainly do so if we have any love for God. IV. The apostle, having proposed this flaming constraining example of love, and motive to it, proceeds to show us what should be the temper and effect of this our Christian love. And, 1. It must be, in the highest degree, so fervent as to make us willing to suffer even to death for the good of the church, for the safety and salvation of the dear brethren: And we ought to lay down our lives for the brethren (Jo1 3:16), either in our ministrations and services to them (yea, and if I be offered upon the service and sacrifice of your faith, I joy and rejoice with you all - I shall congratulate your felicity, Phi 2:17), or in exposing ourselves to hazards, when called thereto, for the safety and preservation of those that are more serviceable to the glory of God and the edification of the church than we can be. Who have for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles, Rom 16:4. How mortified should the Christian be to this life! How prepared to part with it! And how well assured of a better! 2. It must be, in the next degree, compassionate, liberal, and communicative to the necessities of the brethren: For 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? Jo1 3:17. It pleases God that some of the Christian brethren should be poor, for the exercise of the charity and love of those that are rich. And it pleases the same God to give to some of the Christian brethren this world's good, that they may exercise their grace in communicating to the poor saints. And those who have this world's good must love a good God more, and their good brethren more, and be ready to distribute it for their sakes. It appears here that this love to the brethren is founded upon love to God, in that it is here called so by the apostle: How dwelleth the love of God in him? This love to the brethren is love to God in them; and where there is none of this love to them there is no true love to God at all. 3. I was going to intimate the third and lowest degree in the next verse; but the apostle has prevented me, by intimating that this last charitable communicative love, in persons of ability, is the lowest that can consist with the love of God. But there may be other fruits of this love; and therefore the apostle desires that in all it should be unfeigned and operative, as circumstances will allow: My little children (my dear children in Christ), let us not love in word, neither in tongue, but in deed and in truth, Jo1 3:18. Compliments and flatteries become not Christians; but the sincere expressions of sacred affection, and the services or labours of love, do. Then, V. This love will evince our sincerity in religion, and give us hope towards God: And hereby we know that we are of the truth, and shall assure our hearts before him, Jo1 3:19. It is a great happiness to be assured of our integrity in religion. Those that are so assured may have holy boldness or confidence towards God; they may appeal to him from the censures and condemnation of the world. The way to arrive at the knowledge of our own truth and uprightness in Christianity, and to secure our inward peace, is to abound in love and in the works of love towards the Christian brethren.