TRV
Likewise, anyone who fails to keep loving his brother is not from God.
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 3:4–10. His two-level outline is real structure in the source text, so it is rendered as structure.
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, Jo1 3:4. 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, Jo1 3:5. 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, Jo1 3:6. To sin here is the same as to commit sin (Jo1 3:8, Jo1 3:9), 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 Jo1 3:22. 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 Mat 5:10, Blessed are those that are persecuted for righteousness' sake, that is, for religion's sake; Pe1 3:14, But if you suffer for righteousness' sake (religion's sake) happy are you; and Ti2 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, Ti2 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, Jo1 3:8. 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 Pe1 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 Jo1 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, Jo1 3:10. 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, Jo1 3:10. 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.
Historical interpretation
Eight Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"Thus we know the children of God, as likewise the children of the devil," who choose things like the devil; for so also they are said to be of the wicked one.
Wherein? except it be (thus): the former by not sinning, from the time that they were born from God; the latter by sinning, because they are from the devil, just as if they never were born from God? But if he says, "He who is not righteous is not of God," how shall he who is not modest again become (a son) of God, who has already ceased to be so?
And the apostles, who speak of God, in establishing the truth of the advent of the Lord Jesus Christ, have each of them indicated the appearing of these abominable and ruin-working men, and have openly announced their lawless deeds. First of all Peter, the rock of the faith, whom Christ our God called blessed, the teacher of the Church, the first disciple, he who has the keys of the kingdom, has instructed us to this effect: "Know this first, children, that there shall come in the last days scoffers, walking after their own lusts. And there shall be false teachers among you, who privily shall bring in damnable heresies." After him, John the theologian, and the beloved of Christ, in harmony with him, cries, "The children of the devil are manifest; and even now are there many antichrists; but go not after them. Believe not every spirit, because many false prophets are gone out into the world." And then Jude, the brother of James, speaks in like manner: "In the last times there shall be mockers, walking after their own ungodly lusts. There be they who, without fear, feed themselves." You have observed the concord of the theologians and apostles, and the harmony of their doctrine.
For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him."
The chief author of sin is the devil, the begetter of all sin. Before him, no one sinned. Nor did he sin because he was by nature prone to sin (since in that case the responsibility for his sin would lie with his Creator). Rather, being created good he became a devil by his own free choice, receiving that name from his willed action. Though he was originally an archangel, he became a slanderer (diabolos), because of his slandering.
Since a person who walks in righteousness is born of God, it follows that someone who is so born will love his brothers. Someone who lacks righteousness because he does not practice it, but instead hates his brother, is not born of God.
"In this are manifested the children of God and the children of the devil. Whosoever is not righteous is not of God, neither he that loveth not his brother." Aye, now indeed it is manifest of what he speaks: "Neither he that loveth not his brother." Therefore, love alone puts the difference between the children of God and the children of the devil. Let them all sign themselves with the sign of the cross of Christ; let them all respond, Amen; let all sing Alleluia; let all be baptized, let all come to church, let all build the walls of churches: there is no discerning of the children of God from the children of the devil, but only by charity. They that have charity are born of God: they that have it not, are not born of God. A mighty token, a mighty distinction! Have what thou wilt; if this alone thou have not, it profiteth thee nothing: other things if thou have not, have this, and thou hast fulfilled the law. "For he that loveth another hath fulfilled the law," saith the apostle: and, "Charity is the fulfilling of the law." I take this to be the pearl which the merchant man in the Gospel is described to have been seeking, who "found one pearl, and sold all that he had, and bought it." This is the pearl of price, Charity, without which whatever thou mayest have, profiteth thee nothing: which if alone thou have, it sufficeth thee.
Love is the mark of sinlessness, and hate is the mark of sin. Since the person who walks in righteousness is born of God, it follows that someone who is so born will love the brothers, whereas someone who does not have this new birth will not do so. Rather he who hates his brother is not of God.
By this, the children of God and the children of the devil are made manifest, etc. Therefore, only love distinguishes between the children of God and the children of the devil. Those who have charity are born of God. Those who do not have it are not born of God. Have whatever else you will, if you do not have this alone, it profits you nothing. If you do not have others, have this, and you have fulfilled the law. For he who loves his neighbor has fulfilled the law. And the fullness of the law is charity.
Everyone who is born of God does not sin, because His seed remains in him, and he cannot sin, because he is born of God. By this, the children of God and the children of the Devil are obvious. Whoever does not practice righteousness is not of God, nor is he who does not love his brother.
"Everyone who are born of God." For everyone who commits sin is of the Devil, and inasmuch as he sins, he is also called the child of the Devil; thus, blessed Paul said to Elymas: "O full of all deceit and all cunning, son of the Devil, enemy of all righteousness" (Acts 13:10); it is evident that even he who is born of God, as the Son of God, does not sin, and the reason is that his seed, namely, of God, or the Spirit that we have received as a gift, which remaining in us or being established, prevents our mind from receiving sin.
But Christ himself, as dwelling in the faithful, makes them children of God, inasmuch as all nations are blessed in the seed of Abraham, who is Christ. (Gen. 22:18; Gal. 3:9) Now, however, John proceeded in such a way in his speech, confirming what he had said before, I indeed say that the faithful are the children of God, and making that obvious, both from the same matter, namely, not to sin; and from the contrary, as we said a little earlier. For just as this contrary relates to that contrary, so again that contrary relates to this contrary according to dialectical arguments5. But consider the exact statement. For John did not first say that one is born of God or of the Devil, unless the works of either justice or iniquity are accepted beforehand. For from these indeed comes the adoption, either of God or of the Devil.
Although we have been saved by grace, this is said because of God's exceptional kindness, for although we had sinned permanently, He does not remember the evils for our salvation. (Eph. 2) Indeed, He does not give salvation to the idle. Paul confirms this by shouting: "To those who were called according to His purpose." (Rom. 8:28) Similarly, those who have been adopted by the Devil as children, although they are alienated from the womb (Ps. 58:3), since they have not yet acted according to the proposed evil: nonetheless, this is said because of their fiery hatred; for it does not happen without the operation of evil that one becomes proper and domestic to the Devil: but he who commits sin is taken by the Devil, whether as a child, so that he may further willingly commit evil, or as a servant, because he has been overcome by the wicked one, and led captive and condemned to his service.
However, it should also be noted that John did not say that he who is born of God does not sin, lest he also include infants, who from the womb have that they do not sin: but he said, "he cannot commit sin." Indeed, that: "He does not sin," corresponds totally to the denial; however, this: "He does not commit sin," signifies that he does not touch it out of affection. For this reason, John also adds that he cannot sin, not saying this according to the impossibility of nature, just as we say of irrational beings that they cannot receive knowledge: but he discusses this because of voluntary freedom or abstinence from sinning, and saying that not sinning is a sign of the children of God: just as again the children of the Devil sin.
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Summary
First John 3:10 serves as a foundational declaration distinguishing between those who genuinely belong to God's family and those aligned with the adversary. The Apostle John provides clear, observable criteria, asserting that one's spiritual lineage is made evident not by mere profession, but by the characteristic pursuit of righteousness and the active expression of love for fellow believers. This verse underscores the visible outworking of an internal spiritual reality, revealing the true nature of one's relationship with God or the devil through consistent patterns of behavior.
Context
Literary Context
This verse is deeply embedded within John's ongoing discourse in 1 John 3 concerning the nature of sin, righteousness, and love as defining characteristics of God's children. Immediately preceding this verse, John has stated in 1 John 3:9 that "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." This radical statement refers not to sinless perfection, but to a fundamental change in nature and a decisive break from a characteristic pattern of sin. 1 John 3:10 then functions as the practical, observable manifestation of this new spiritual birth, providing the visible evidence that confirms or denies one's claim to be "born of God." It draws a stark line, presenting a clear antithesis between two spiritual families based on their ethical conduct.
Historical & Cultural Context
The early Christian communities, to whom John wrote, faced challenges from within and without. One significant internal threat was proto-Gnosticism, which often emphasized secret knowledge (gnosis) over ethical conduct. Adherents might claim spiritual enlightenment or a special relationship with God while living in ways contrary to Christian morality. John's epistle, particularly 1 John 3, directly counters such claims by insisting that true spiritual identity is not merely intellectual or mystical, but is visibly demonstrated through righteous living and genuine love. In a Greco-Roman world where ethical systems varied widely, John's emphasis on observable behavior provided a crucial means for the nascent church to discern authentic faith and maintain its distinct moral witness. The concept of "children of God" also resonated with Jewish covenantal language, where Israel was often referred to as God's children, now reinterpreted through the lens of Christ and the new covenant.
Key Themes
1 John 3:10 powerfully contributes to several key themes woven throughout the epistle. Foremost is the theme of Spiritual Paternity and Family Identity, emphasizing that one's actions reveal their true spiritual parentage – either God or the devil. This is directly linked to the theme of Assurance of Salvation, as John provides tangible proofs for believers to confirm their standing with God. The verse also highlights the Necessity of Righteous Living, asserting that a life characterized by "doing righteousness" (1 John 2:29) is an indispensable mark of divine sonship. Finally, the Imperative of Brotherly Love is presented as an equally non-negotiable identifier, echoing Jesus' new commandment that mutual love would be the distinguishing mark of His disciples (John 13:35). These themes collectively form a robust framework for understanding Christian authenticity.
Exposition and Analysis
Key Word Analysis
Derived from a word meaning "to shine," phanerós signifies that which is shining, apparent, or clearly seen. In this context, it means "made evident," "revealed," or "plainly shown." John asserts that the distinction between the children of God and the children of the devil is not hidden or merely internal, but is outwardly observable through their characteristic actions and way of life. It implies a public, undeniable disclosure.
This term literally means "slanderer" or "false accuser," and it is specifically used to refer to Satan. By calling some "children of the devil," John is not merely using a harsh epithet but is identifying a spiritual lineage and character. Those who are "of the devil" bear his moral likeness, characterized by opposition to God, hatred, and unrighteousness, reflecting the very nature of the accuser and adversary.
This word denotes equity of character and act, embodying what is right according to a divine standard. In a Christian context, it refers to conformity to God's moral will and character, often encompassing ethical uprightness and justice. When John states that "whosoever doeth not righteousness is not of God," he is pointing to a consistent pattern of behavior that fails to align with God's holy nature and commands, indicating a lack of true spiritual transformation.
Verse Breakdown
"In this the children of God are manifest, and the children of the devil:"
This opening clause sets the stage for the visible distinction John is about to make. The phrase "In this" (Greek, en toútōi) points forward to the criteria that follow, indicating that the means of discernment are about to be revealed. The core assertion is that the spiritual lineage of individuals—whether they are "children of God" or "children of the devil"—is not a hidden truth but is made "manifest" or evident. This establishes a fundamental dichotomy in humanity, rooted in spiritual paternity.
"whosoever doeth not righteousness is not of God,"
This is the first of two critical criteria for identifying those who are "not of God." The phrase "doeth not righteousness" (Greek, poiéō ou dikaiosýnē) refers to a characteristic absence of righteous living, not an occasional lapse. It implies a life pattern that does not align with God's moral standards. To be "not of God" (Greek, ek theós) signifies that one does not originate from Him, does not share His nature, and is not part of His spiritual family. This emphasizes that genuine divine sonship is intrinsically linked to a life that actively pursues and practices what is right in God's eyes.
"neither he that loveth not his brother."
This second criterion is presented as equally crucial and inseparable from the first. The absence of love for one's "brother" (Greek, adelphós, referring to fellow believers) is a definitive sign of not being "of God." The "love" (Greek, agapáō) here is not mere affection but the self-sacrificial, divine love that characterizes God Himself and is poured into the hearts of believers by the Holy Spirit. John insists that a person who consistently lacks this fundamental love for other Christians demonstrates a spiritual disconnect, revealing that they do not share in God's nature, which is love (1 John 4:8).
Literary Devices
John employs several potent literary devices in 1 John 3:10 to convey his message with clarity and force. The most prominent is Antithesis, or sharp contrast. John sets up a direct opposition between "children of God" and "children of the devil," and then between "doing righteousness" and "not doing righteousness," and finally between "loving his brother" and "not loving his brother." This stark juxtaposition leaves no room for ambiguity, forcing the reader to confront their own spiritual alignment. The use of Metaphor is also central, as "children of God" and "children of the devil" are powerful images denoting spiritual paternity and inherited character, rather than biological offspring. This metaphor underscores the idea that one's spiritual origin profoundly shapes one's behavior. Furthermore, the verse carries a strong Didactic Tone, characteristic of John's first epistle, serving as direct instruction and a clear ethical imperative for the community to discern true faith from counterfeit claims, emphasizing practical conduct as the ultimate litmus test.
Theological and Thematic Connections
1 John 3:10 is a profound theological statement on the nature of salvation, sanctification, and divine paternity. It asserts that true spiritual transformation, being "born of God," is not merely a cognitive assent or a private experience, but an observable reality that manifests in one's ethical conduct and relational dynamics. This verse connects the theological truth of God's fatherhood to the practical outworking of His children's lives, emphasizing that those truly belonging to God will reflect His character of righteousness and love. It challenges any notion of a disembodied faith or a spirituality divorced from moral action, underscoring that genuine faith inevitably produces fruit consistent with its divine origin. The absence of righteousness and brotherly love, therefore, signals a fundamental spiritual disconnect, revealing that one has not truly been brought into God's family.
Reflection and Application
1 John 3:10 serves as a powerful mirror for self-examination and a clear guide for discerning spiritual authenticity. It compels believers to move beyond mere profession of faith to a profound assessment of their daily lives. Is the characteristic direction of my life marked by a pursuit of God's righteousness, a consistent effort to align my actions with His holy character and commands? Equally vital, is my heart genuinely characterized by love for my brothers and sisters in Christ? This isn't about achieving sinless perfection, but about the dominant trajectory of one's life—a life where sin is not practiced as a habit and where love for others is a discernible, active force. For the church community, this verse provides a framework for healthy accountability and mutual encouragement, reminding us that our collective witness to the world is profoundly shaped by our commitment to righteousness and our manifest love for one another. It calls us to live out our identity as God's children with integrity, demonstrating His nature to a watching world.
Questions for Reflection
FAQ
Does 1 John 3:10 imply that true Christians never sin?
No, 1 John 3:10, especially in light of 1 John 1:8, does not teach sinless perfection. Rather, the Greek verb tense for "doeth not righteousness" (and "doth not commit sin" in 1 John 3:9) implies a continuous, habitual practice. A true child of God does not characteristically live a life of unrighteousness or habitually practice sin. While believers will still stumble and sin, their fundamental orientation is towards God's righteousness, and when they do sin, they confess it and seek forgiveness (1 John 1:9). The verse highlights the pattern of one's life, not the absence of every single transgression.
What is the significance of "loving his brother" as a distinguishing mark?
The emphasis on "loving his brother" (referring to fellow believers) is profoundly significant because it is a direct reflection of God's own nature, for "God is love" (1 John 4:8). Jesus Himself declared that mutual love would be the primary identifier of His disciples to the world (John 13:35). This "agape" love, a selfless and sacrificial love, is not naturally occurring in fallen humanity but is a fruit of the Holy Spirit's work in a believer's life (Galatians 5:22). Therefore, its presence is a powerful indicator of genuine spiritual transformation and belonging to God's family, while its absence reveals a spiritual disconnect.
Christ-Centered Fulfillment
1 John 3:10 finds its ultimate fulfillment and meaning in Jesus Christ. He is the preeminent "child of God," perfectly manifesting God's righteousness and love in every aspect of His life. Unlike humanity, who fell into the "children of the devil" through sin, Jesus came to destroy the works of the devil (1 John 3:8) and to make us children of God. His sacrificial death on the cross, the ultimate act of divine love (John 15:13), provides the means for us to be justified and reconciled to God, thereby becoming His children by adoption (Romans 8:15). Through union with Christ, believers receive a new nature, empowered by the Holy Spirit, which enables them to "do righteousness" and "love his brother," reflecting the very character of their heavenly Father and the perfect example of their elder Brother, Jesus. Thus, the marks of God's children described in this verse are not merely ethical demands, but the natural outflow of a life transformed by Christ and indwelt by His Spirit, making us increasingly conform to His image (Romans 8:29).