11For this is the message which you have heard from the beginning, that we should love one another; 12not as Cain, who was of the evil one and slew his brother. And for what reason did he slay him? Because his deeds were evil, and his brother’s were righteous.

      13Do not be surprised, brethren, if the world hates you. 14We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. 15Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him. 16We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. 17But whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? 18Little children, let us not love with word or with tongue, but in deed and truth. 19We will know by this that we are of the truth, and will assure our heart before Him 20in whatever our heart condemns us; for God is greater than our heart and knows all things. 21Beloved, if our heart does not condemn us, we have confidence before God; 22and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight.

      23This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us. 24The one who keeps His commandments abides in Him, and He in him. We know by this that He abides in us, by the Spirit whom He has given us.

Parallel Verses

New American Standard Bible (©1995)
By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother.

GOD'S WORD® Translation (©1995)
This is the way God's children are distinguished from the devil's children. Everyone who doesn't do what is right or love other believers isn't God's child.

King James Bible
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.

Douay-Rheims Bible
In this the children of God are manifest, and the children of the devil. Whosoever is not just, is not of God, nor he that loveth not his brother.

Darby Bible Translation
In this are manifest the children of God and the children of the devil. Whoever does not practise righteousness is not of God, and he who does not love his brother.

English Revised Version
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.

Webster's Bible Translation
In this the children of God are manifest, and the children of the devil: whoever doeth not righteousness is not of God, neither he that loveth not his brother.

Weymouth New Testament
By this we can distinguish God's children and the Devil's children: no one who fails to act righteously is a child of God, nor he who does not love his brother man.

World English Bible
In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother.

Young's Literal Translation
In this manifest are the children of God, and the children of the devil; every one who is not doing righteousness, is not of God, and he who is not loving his brother,

Cross References

2 Samuel 13:22 But Absalom did not speak to Amnon either good or bad; for Absalom hated Amnon because he had violated his sister Tamar.

Matthew 13:38 and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one;

John 1:12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name,

John 8:44 "You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.

John 11:52 and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad.

Romans 8:16 The Spirit Himself testifies with our spirit that we are children of God,

Romans 13:8 Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law.

Colossians 3:14 Beyond all these things put on love, which is the perfect bond of unity.

1 Timothy 1:5 But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith.

1 John 2:9 The one who says he is in the Light and yet hates his brother is in the darkness until now.

1 John 3:1 See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him.

1 John 3:2 Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is.

1 John 3:8 the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil.

1 John 4:8 The one who does not love does not know God, for God is love.

3 John 1:11 Beloved, do not imitate what is evil, but what is good. The one who does good is of God; the one who does evil has not seen God.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 4-10

The apostle, having alleged the believer's obligation to purity from his hope of heaven, and of communion with Christ in glory at the day of his appearance, now proceeds to fill his own mouth and the believer's mind with multiplied arguments against sin, and all communion with the impure unfruitful works of darkness. And so he reasons and argues,

I. From the nature of sin and the intrinsic evil of it. It is a contrariety to the divine law: Whosoever committeth sin transgresseth also (or even) the law (or, whosoever committeth sin even committeth enormity, or aberration from law, or from the law); for sin is the transgression of the law, or is lawlessness, v. 4. Sin is the destitution or privation of correspondence and agreement with the divine law, that law which is the transcript of the divine nature and purity, which contains his will for the government of the world, which is suitable to the rational nature, and enacted for the good of the world, which shows man the way of felicity and peace, and conducts him to the author of his nature and of the law. The current commission of sin now is the rejection of the divine law, and this is the rejection of the divine authority, and consequently of God himself.

II. From the design and errand of the Lord Jesus in and to this world, which was to remove sin: And you know that he was manifested to take away our sins, and in him is no sin, v. 5. The Son of God appeared, and was known, in our nature; and he came to vindicate and exalt the divine law, and that by obedience to the precept, and by subjection and suffering under the penal sanction, under the curse of it. He came therefore to take away our sins, to take away the guilt of them by the sacrifice of himself, to take away the commission of them by implanting a new nature in us (for we are sanctifies by virtue of his death), and to dissuade and save from it by his own example, and (or for) in him was no sin; or, he takes sin away, that he may conform us to himself, and in him is no sin. Those that expect communion with Christ above should study communion with him here in the utmost purity. And the Christian world should know and consider the great end of the Son of God's coming hither: it was to take away our sin: And you know (and this knowledge should be deep and effectual) that he was manifested to take away our sins.

III. From the opposition between sin and a real union with or adhesion to the Lord Christ: Whosoever abideth in him sinneth not, v. 6. To sin here is the same as to commit sin (v. 8, 9), and to commit sin is to practise sin. He that abideth in Christ continues not in the practice of sin. As vital union with the Lord Jesus broke the power of sin in the heart and nature, so continuance therein prevents the regency and prevalence thereof in the life and conduct. Or the negative expression here is put for the positive: He sinneth not, that is, he is obedient, he keeps the commandments (in sincerity, and in the ordinary course of life) and does those things that are pleasing in his sight, as is said v. 22. Those that abide in Christ abide in their covenant with him, and consequently watch against the sin that is contrary thereto. They abide in the potent light and knowledge of him; and therefore it may be concluded that he that sinneth (abideth in the predominant practice of sin) hath not seen him (hath not his mind impressed with a sound evangelical discerning of him), neither known him, hath no experimental acquaintance with him. Practical renunciation of sin is the great evidence of spiritual union with, continuance in, and saving knowledge of, the Lord Christ.

IV. From the connection between the practice of righteousness and a state of righteousness, intimating withal that the practice of sin and a justified state are inconsistent; and this is introduced with a supposition that a surmise to the contrary is a gross deceit: "Little children, dear children, and as much children as you are, herein let no man deceive you. There will be those who will magnify your new light and entertainment of Christianity, who will make you believe that your knowledge, profession, and baptism, will excuse you from the care and accuracy of the Christian life. But beware of such self-deceit. He that doeth righteousness in righteous." It may appear that righteousness may in several places of scripture be justly rendered religion, as Mt. 5:10, Blessed are those that are persecuted for righteousness' sake, that is, for religion's sake; 1 Pt. 3:14, But if you suffer for righteousness' sake (religion's sake) happy are you; and 2 Tim. 3:16, All scripture, or the whole scripture, is given by inspiration of God, and is profitable for doctrine-and for instruction in righteousness, that is, in the nature and branches of religion. To do righteousness then, especially being set in opposition to the doing, committing, or practising, of sin, is to practise religion. Now he who practiseth religion is righteous; he is the righteous person on all accounts; he is sincere and upright before God. The practice of religion cannot subsist without a principle of integrity and conscience. He has that righteousness which consists in pardon of sin and right to life, founded upon the imputation of the Mediator's righteousness. He has a title to the crown of righteousness, which the righteous Judge will give, according to his covenant and promise, to those that love his appearing, 2 Tim. 4:8. He has communion with Christ, in conformity to the divine law, being in some measure practically righteous as he; and he has communion with him in the justified state, being now relatively righteous together with him.

V. From the relation between the sinner and the devil, and thereupon from the design and office of the Lord Christ against the devil. 1. From the relation between the sinner and the devil. As elsewhere sinners and saints are distinguished (though even saints are sinners largely so called), so to commit sin is here so to practise it as sinners do, that are distinguished from saints, to live under the power and dominion of it; and he who does so is of the devil; his sinful nature is inspired by, and agreeable and pleasing to, the devil; and he belongs to the party, and interest, and kingdom of the devil. It is he that is the author and patron of sin, and has been a practitioner of it, a tempter and instigator to it, even from the beginning of the world. And thereupon we must see how he argues. 2. From the design and office of the Lord Christ against the devil: For this purpose the Son of God was manifested, that he might destroy the works of the devil, v. 8. The devil has designed and endeavoured to ruin the work of God in this world. The Son of God has undertaken the holy war against him. He came into our world, and was manifested in our flesh, that he might conquer him and dissolve his works. Sin will he loosen and dissolve more and more, till he has quite destroyed it. Let not us serve or indulge what the Son of God came to destroy.

VI. From the connection between regeneration and the relinquishment of sin: Whosoever is born of God doth not commit sin. To be born of God is to be inwardly renewed, and restored to a holy integrity or rectitude of nature by the power of the Spirit of God. Such a one committeth not sin, does not work iniquity nor practise disobedience, which is contrary to his new nature and the regenerate complexion of his spirit; for, as the apostle adds, his seed remaineth in him, either the word of God in its light and power remaineth in him (as 1 Pt. 1:23, Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever), or, that which is born of the Spirit is spirit; the spiritual seminal principle of holiness remaineth in him. Renewing grace is an abiding principle. Religion, in the spring of it, is not an art, an acquired dexterity and skill, but a new nature. And thereupon the consequence is the regenerate person cannot sin. That he cannot commit an act of sin, I suppose no judicious interpreter understands. This would be contrary to ch. 1:9, where it is made our duty to confess our sins, and supposed that our privilege thereupon is to have our sins forgiven. He therefore cannot sin, in the sense in which the apostle says, he cannot commit sin. He cannot continue in the course and practice of sin. He cannot so sin as to denominate him a sinner in opposition to a saint or servant of God. Again, he cannot sin comparatively, as he did before he was born of God, and as others do that are not so. And the reason is because he is born of God, which will amount to all this inhibition and impediment. 1. There is a light in his mind which shows him the evil and malignity of sin. 2. There is that bias upon his heart which disposes him to loathe and hate sin. 3. There is the spiritual seminal principle or disposition, that breaks the force and fulness of the sinful acts. They proceed not from such plenary power of corruption as they do in others, nor obtain that plenitude of heart, spirit, and consent, which they do in others. The spirit lusteth against the flesh. And therefore in respect to such sin it may be said, It is no more I that do it, but sin that dwelleth in me. It is not reckoned the person's sin, in the gospel account, where the bent and frame of the mind and spirit are against it. Then, 4. There is a disposition for humiliation and repentance for sin, when it has been committed. He that is born of God cannot sin. Here we may call to mind the usual distinction of natural and moral impotency. The unregenerate person is morally unable for what is religiously good. The regenerate person is happily disabled for sin. There is a restraint, an embargo (as we may say), laid upon his sinning powers. It goes against him sedately and deliberately to sin. We usually say of a person of known integrity, "He cannot lie, he cannot cheat, and commit other enormities." How can I commit this great wickedness, and sin against God! Gen. 39:9. And so those who persist in a sinful life sufficiently demonstrate that they are not born of God.

VII. From the discrimination between the children of God and the children of the devil. They have their distinct characters. In this the children of God are manifest and the children of the devil, v. 10. In the world (according to the old distinction) there are the seed of God and the seed of the serpent. Now the seed of the serpent is known by these two signatures:-1. By neglect of religion: Whosoever doeth not righteously (omits and disregards the rights and dues of God; for religion is but our righteousness towards God, or giving him his due, and whosoever does not conscientiously do this) is not of God, but, on the contrary, of the devil. The devil is the father of unrighteous or irreligious souls. And, 2. By hatred of fellow-christians: Neither he that loveth not his brother, v. 10. True Christians are to be loved for God's and Christ's sake. Those who so love them not, but despise, and hate, and persecute them, have the serpentine nature still abiding in them.

Calvin's Commentary

10. -- Whosoever doeth not righteousness is not of God, neither he that loveth not his brother.

10. -- Quisquis non facit justitiam, non est ex Deo, et qui non diligit fratrem suum.

11. For this is the message that ye heard from the beginning, that we should love one another.

11. Quia haec est praedicatio quam audistis ab initio, ut mutuo nos diligamus.

12. 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.

12. Non sicut Cain, qui ex maligno erat, occidit fratrem suum; et qua de causa eum occidit? Quia opera ejus mala erant, fratris autem justa.

13. Marvel not, my brethren, if the world hate you.

13. Ne miremini, fratres mei, si vos mundus odit.

10 Whosoever doeth not righteousness. To do righteousness and to do sin, are here set in opposition the one to the other. Then, to do righteousness is no other thing than to fear God from the heart, and to walk in his commandments as far as human weakness will permit; for though righteousness in a strict sense is a perfect keeping of the law, from which the faithful are always far off; yet as offenses and fallings are not imputed to them by God, righteousness is that imperfect obedience which they render to him. But John declares that all who do not live righteously are not of God, because all those whom God calls, he regenerates by his Spirit. Hence newness of life is a perpetual evidence of divine adoption.

Neither he who loveth not his brother. He accommodates a general doctrine to his own purpose. For hitherto he has been exhorting the faithful to brotherly love; now, for the same end, he refers to true righteousness. Hence this clause is added instead of an explanation. But I have already stated the reason why the whole of righteousness is included in brotherly love. The love of God holds, indeed, the first place; but as on it depends love towards men, it is often, as a part for the whole, comprehended under it, and also the latter under the former. Then he declares that every one who is endued with benevolence and humanity, is thus just, and is to be so deemed, because love is rite fulfillment of the law. He confirms this declaration by saying that the faithful had been so taught from the beginning; for by these words he intimates that the statement which he made ought not to have appeared new to them.

12 Not as Cain This is another confirmation, taken from what is contrary; for in the reprobate and the children of the devil hatred reigns, and it holds, as it were, the chief place in their life; and he brings forward Cain as an instance. It served in the meantime to give them consolation, as he at length concluded by saying, Marvel not, if the world hate you.

This explanation ought to be carefully noticed, for men ever blunder as to the way of living, because they make holiness to consist of fictitious works, and while they torment themselves with trifles, they think themselves doubly acceptable to God, as the monks, who proudly call their mode of living a state of perfection; nor is there any other worship of God under the Papacy but a mass of superstitions. But the Apostle testifies that this righteousness alone is approved by God, that is, if we love one another; and further, that the devil reigns where hatred, dissimulation, envy, and enmity prevail. We ought, however, at the same time, to bear in mind what I have already touched upon, that brotherly love, as it proceeds from the love of God as an effect from a cause, is not disjoined from it, but on the contrary is commended by John on this account, because it is an evidence of our love to God.

By saying that Cain was driven to slay his brother, because his works were evil, he intimates what I have already stated, that when impiety rules, hatred occupies the first place. He refers to Abel's righteous works, that we may learn to endure patiently when the world hates us gratuitously, without any just provocation.

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Second Sunday after Trinity Exhortation to Brotherly Love.
Text: 1 John 3, 13-18. 13 Marvel not, brethren, if the world hateth you. 14 We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death. 15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 16 Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 But whoso hath the world's goods, and beholdeth his brother in need, and shutteth …
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Hugh Binning—The Works of the Rev. Hugh Binning

"And for Sin Condemned Sin in the Flesh. "
Rom. viii. 3.--"And for sin condemned sin in the flesh." The great and wonderful actions of great and excellent persons must needs have some great ends answerable to them. Wisdom will teach them not to do strange things, but for some rare purposes, for it were a folly and madness to do great things to compass some small and petty end, as unsuitable as that a mountain should travail to bring forth a mouse. Truly we must conceive, that it must needs be some honourable and high business, that brought …
Hugh Binning—The Works of the Rev. Hugh Binning

What is Sanctification?
Scripturally, the word sanctification has three meanings: First, separation; second, dedication; third, spirit-filling. Webster's definition of it is as follows: "1. Sanctification is the act of God's grace by which the affections of man are purified, or alienated from sin and the world, and exalted to a supreme love of God; also, the state of being thus purified or sanctified. 2. The act of consecrating, or setting apart for a sacred purpose." "Sanctifier. One who sanctifies or makes holy; specifically, …
J. W. Byers—Sanctification

The Sinner Arraigned and Convicted.
1. Conviction of guilt necessary.--2. A charge of rebellion against God advanced.--3. Where it is shown--that all men are born under God's law.--4. That no man hath perfectly kept it.--5. An appeal to the reader's conscience on this head, that he hath not.--6. That to have broken it, is an evil inexpressibly great.--7. Illustrated by a more particular view of the aggravations of this guilt, arising--from knowledge.--8. From divine favors received.--9. From convictions of conscience overborne.--10. …
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Solidarity of the Human Family
Every man has worth and sacredness as a man. We fixed on that as the simplest and most fundamental social principle of Jesus. The second question is, What relation do men bear to each other? DAILY READINGS First Day: The Social Impulse and the Law of Christ And one of them, a lawyer, asked him a question, trying him: Teacher, which is the great commandment in the law? And he said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is …
Walter Rauschenbusch—The Social Principles of Jesus