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a1Joh_3:10 a concludes the development of the thought with the sharp antithesis of the children of God and the children of the devil.
ἐν τούτῳ is by most commentators justly referred to the preceding, inasmuch as in 1Jn_3:9 the characteristic sign of the τέκνα τοῦ Θεοῦ , and in 1Jn_3:8 that of the τέκνα τοῦ διαβόλου , are stated. Some commentators, however (a Lapide, Grotius, S. Schmidt, Spener, Episcopius, Ebrard, etc.), refer it to what follows; but as in this only the one part of the antithesis is resumed, this reference is found to necessitate an arbitrary supplement; the explanation of a Lapide is clearly quite erroneous: hae sunt duae tesserae et quasi duo symbola filiorum et militum Dei, sc. justitia et caritas.
φανερά ἐστι ] The εἶναι ἐκ τοῦ Θεοῦ , and equally the εἶναι ἐκ τοῦ διαβόλου , are in their principle internal, and therefore concealed: it is by the different ποιεῖν that the different nature is disclosed; comp. Mat_7:16.
The expression: τὰ τέκνα τοῦ διαβόλου , nowhere else in the N. T. except in Act_13:10 : υἱὸς διαβόλου , is easily explained from 1Jn_3:8; comp. also Joh_8:44. Sander supposes a distinction between these and the children of wrath, Eph_2:3; while the latter name signifies all who are not born again, the latter only signifies those among them “who despise the grace offered to them in Christ, and wantonly set themselves against it.” This is, however, incorrect; as the whole conduct of men falls under the contrast of ἁμαρτάνειν and οὐχ ἁμαρτάνειν , so the distinction of τέκνα τοῦ Θεοῦ and τέκνα τοῦ διαβόλου , that is based on it, equally embraces the whole of humanity (see also Braune). Socinus accordingly with justice says: Ex Apostoli verbis satis aperte colligi potest, quod inter filios Dei et filios Diaboli nulli sint homines medii.
1Jn_3:10 b. Transition to the section on brotherly love.
πᾶς ὁ μὴ ποιῶν δικαιοσύνην ] refers to 1Jn_3:7, and further to chap. 1Jn_2:29; the meaning of ποιεῖν δικαιοσύνην is here the same as there; only that the idea δικαιοσύνη is indicated by the article as definite and restricted; comp. 1Jn_3:8 : τὴν ἁμαρτίαν ; 1Jn_3:9 : ἁμαρτίαν .
οὐκ ἔστιν ἐκ τοῦ Θεοῦ ] = οὐκ ἔστιν τέκνον τοῦ Θεοῦ .
καὶ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὑτοῦ ] Calvin correctly says: hoc membrum vice expositions additum est. The ἀγάπη is not a part of the δικαιοσύνη (Bengel, Spener, Lange, Neander, Gerlach), still less something different from the δικαιοσύνη , which must be connected with it (Rickli), or even forms an antithesis to it (Socinus[217]); but it is the essence and nature of the δικαιοσύνη (so also Braune[218]), or rather the ΔΙΚΑΙΟΣΎΝΗ itself in reference to the brethren; comp. Rom_13:8-10; Gal_5:14; Col_3:14; 1Ti_1:5; Joh_14:15. Besser: “brotherly love is the essence of all righteous life;” it is related to ΔΙΚΑΙΟΣΎΝΗ just as to the ΠΕΡΙΠΑΤΕῖΝ ΚΑΘῺς ἘΚΕῖΝΟς ΠΕΡΙΕΠΆΤΗΣΕ , chap. 1Jn_2:6. Ebrard erroneously tries to prove from the ΑὙΤΟῦ which is added that ἈΔΕΛΦΌς = Ὁ ΠΛΗΣΊΟΝ , Luk_10:36, and is therefore used differently from 1Jn_2:9-11, 1Jn_4:20-21, for that John in this relative sentence passes on to the love of Christians towards one another is quite clear from 1Jn_3:11; the ΑὙΤΟῦ only shows that, though in the foregoing the antithesis between the regenerate and the unregenerate is quite generally stated, this is for the special consideration of Christians. It is incomprehensible that the view, according to which John in this section speaks of Christian brotherly love (i.e. the love of Christians towards one another), is in antagonism with Mat_5:44; 1Co_4:12 (according to Ebrard). The coordinating καί is epexegetical = “namely;” it is unnecessary to supply οὐκ ἔστιν ἐκ τ . Θ .
[217] While Socinus understands by δικαιοσύνην ποιεῖν juste vivere ex praescriptione Mosaicac legis et ipsius humanae rationis, he explains ἀγάπη as the transcendent Christian virtue of sacrifice for the brethren.
[218] Ebrard and Myrberg object to this, that it may be true of love to God only, but not of love to the brethren; but Christian brotherly love is, according to John, certainly identical with love to God, for the Christian loves his brother as one who is born of God.