---
title: "1 John 3 - Study King James Bible with calvins commentary on the bible"
description: "Read 1 John 3 with calvins commentary on the bible commentary. 1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it k"
image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg"
url: "https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/1-john/3"
---

[ Read](/kjv/1-john/3)[ Commentary](/study/1-john/3)[ Interlinear](/interlinear/1-john/3) Audio

 1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.

 2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

 3 And every man that hath this hope in him purifieth himself, even as he is pure.

 4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

 5 And ye know that he was manifested to take away our sins; and in him is no sin.

 6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.

 7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

 8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.

 9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

 10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.

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

 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.

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

 14 We know that we have passed from death unto life, because we love the brethren. He that loveth not *his* brother abideth in death.

 15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

 16 Hereby perceive we the love *of God*, because he laid down his life for us: and we ought to lay down *our* lives for the brethren.

 17 But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels *of compassion* from him, how dwelleth the love of God in him?

 18 My little children, let us not love in word, neither in tongue; but in deed and in truth.

 19 And hereby we know that we are of the truth, and shall assure our hearts before him.

 20 For if our heart condemn us, God is greater than our heart, and knoweth all things.

 21 Beloved, if our heart condemn us not, *then* have we confidence toward God.

 22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

 23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.

 24 And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.
 
[1 John 2](/study/1-john/2) [1 John 4](/study/1-john/4)

## Commentary

 To verse 1
 
**1***Behold* The second argument is from the dignity and excellency of our calling; for it was not common honor, he says, that the heavenly Father bestowed on us, when he adopted us as his children. This being so great a favor, the desire for purity ought to be kindled in us, so as to be conformed to his image; nor, indeed, can it be otherwise, but that he who acknowledges himself to be one of God’s children should purify himself. And to make this exhortation more forcible, he amplifies the favor of God; for when he says, that *love has been bestowed*, he means that it is from mere bounty and benevolence that God makes us his children; for whence comes to us such a dignity, except from the love of God? Love, then, is declared here to be gratuitous. There is, indeed, an impropriety in the language; but the Apostle preferred speaking thus rather than not to express what was necessary to be known. He, in short, means that the more abundantly God’s goodness has been manifested towards us, the greater are our obligations to him, according to the teaching of Paul, when he besought the Romans by the mercies of God to present themselves as pure sacrifices to him. ([Romans 12:1](/kjv/romans/12/1).) We are at the same time taught, as I have said, that the adoption of all the godly is gratuitous, and does not depend on any regard to works. 

What the sophists say, that God foresees those who are worthy to be adopted, is plainly refuted by these words, for, in this way the gift would not be gratuitous. It behooves us especially to understand this doctrine; for since the only cause of our salvation is adoption, and since the Apostle testifies that this flows from the mere love of God alone, there is nothing left to our worthiness or to the merits of works. For why are we sons? Even because God began to love us freely, when we deserved hatred rather than love. And as the Spirit is a pledge of our adoption, it hence follows, that if there be any good in us, it ought not to be set up in opposition to the grace of God, but, on the contrary, to be ascribed to him. 

When he says that we are *called*, or *named*, the expression is not without its meaning; for it is God who with his own mouth declares us to be sons, as he gave a name to Abraham according to what he was. (75) 

*Therefore the world* It is a trial that grievously assaults our faith, that we are not so much regarded as God’s children, or that no mark of so great an excellency appears in us, but that, on the contrary, almost the whole world treats us with ridicule and contempt. Hence it can hardly be inferred from our present state that God is a Father to us, for the devil so contrives all things as to obscure this benefit. He obviates this offense by saying that we are not as yet acknowledged to be such as we are, because the world knows not God: a remarkable example of this very thing is found in Isaac and Jacob; for though both were chosen by God, yet Ishmael persecuted the former with laughter and taunts; and Esau, the latter with threats and the sword. However, then, we may be oppressed by the world, still our salvation remains safe and secure. 

(75) *Calvin*, like our version, renders τέκνα, “sons;” but the word would be better rendered “children,” “That we should be called the children of God.” The passage might be thus paraphrased, “See what great proof of love the Father hath given us, that we should be made the children of God” — *Ed*

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