Commentary on 1 John, Commentary · Chapter 3 · Verse 8
1 JOHN 3.8.
He that committeth ſin is of the Devill; for the Devill ſinneth from the beginning; for this purpoſe the Son of God was manifeſted, that he might deſtpoy the works of the Devill.
AGainſt the wicked principles of falſe Teachers, the Apoſtle arms them wi…h theſe two principles of Chriſtian religion.
1. Who doth righteoſneſſe is righteous.
2. Who doth commit ſin is of the Devill.
He that makes ſin his work, makes himſelf the childe of the Devill. So in the Originall.
Q. What is it to commit, to work ſin?
Anſw. Jam. 3.2. In many things we ſin all. Yet a man is ſaid to ſin whoſe ordinary courſe is not ſin, but a righteous and good way.
1. When a man makes his courſe a trade of ſin.
2. He allows himſelf in ſin, juſtifies, and excuſeth himſelf, doth not hate his ſin, nor himſelf for it.
In proper ſenſe a man is ſaid to commit ſin;
1. When he imagineth, deviſeth, plotteth ſin, as a Poet his fictions.
2. Acts it.
1. By travelling in birth, as a woman with child.
2. By bringing it forth in due time, Pſal. 7.14. He that doth not righteouſneſſe is not of God. Of whom then? John 8.41. of the Devill. To be of the Devill, is to be of him as a Father, to be begotten of him. So Elimas, when he would have kept the Deputy from the faith.
Reaſ. 1. From the imitation of the Devill, which thoſe exerciſe and put forth in ſuch works. When a man is freely carried into evill, he imitates Satan, and ſo is his childe, Gen. 4.20. So they were called Fathers, who were firſt in any act of all them that imitate them.
2. By ſpiritual propagation begotten of his ſeed, thoſe are called the ſeed of Satan. There is a ſeed of Satan which ſtirrs them up to this imitation. Gen. 3.15. The ſeed of Satan expreſſeth it ſelf in obſtinacy and efficacy in ſin. When a man is willing to take pains in ſin, John 8.44. Ye are of yur father the devill. How will that appear? his work ye will doe. So the Devill, foreign takes pains and is induſtrious in ſin. Elimas ſought to pervert the Deputy who attended to the Word.
Ʋſe 1. Of triall; Here we may ſee of what parentage we are of. We may ſee whether we be ſo ill as to be born of Satan. Let us examine our ſelves. What is our buſineſſe in this world? if it be to follow the luſt of our owne hearts, to regard our profits and pleaſure, and we delight in ſin, and what croſſeth us, we maligne, and are at enmity with it. The Scripture doth not call a man the child of the Devill, when he is but meerly naturall, deprived of grace, and prone to ſin; men are then called the children of the devill, when as they are in the boſome of the Church, and ſee the way they ſhould walk in, and that their eſtate is not good, and yet are reſolved to do evill, to take pains in it, and if any croſſe them, they will be at enmity with them; there will be private grudges between many, but when it is for righteouſneſſe ſake, then they are of the ſeed of Satan.
Now ſuch men as are the children of the devill, may poſſibly become better 2 Tim. 2. two laſt verſes. They may be delivered out of the ſnares of Satan. But this God never doth, but with ſuch conflicts, as it may be ſeen there hath been ſtrife between Micael and his Angels, and the Devill and his angels. Take a man meerly naturall, and it is an eaſie matter to bring him home, Jude verſ. 22, 23. ſhews, that when we are meerly naturall, tenderneſſe of compaſſion prevails much.
There is leſſe oppoſition againſt grace, then when the Devill is come into the heart, and joyns with ſin. The Devill caſt a thought into Judas heart to betray Chriſt, John, 13.2. he did not preſenly conſent to it, but …after he had eaten the ſop Satan entred into him, verſe 27. The Deill had poſſeſſion of him before, ſetting his heart in a courſe of covetouſneſſe, but now he had a farther poſſeſſion of him, now he reſolves to betray Chriſt and now he ſpies a time to bring it about. The Devill findes us fleſh and blood at the firſt, then he tempts us to ſin; if we begin to run to him, then he enters, and ſets us in that way. When a new temptations comes, and we conſider whether we ſhall do it or no, when we break off, we are the better, and get ſtrength againſt ſin. But if we yeeld, and commit ſin willingly, then we are the children of the Devill. Take we heed of pleaſing our ſelves in any ſinfull eſtate. If we have committed ſin willingly, and the Devil come with full ſail into our ſouls; if we now lye down in peace, we ſhall be the children of Satan. This is to give our ſouls and hearts to the Devill, 1 Sam. 15.15, 16. Sin of rebellion is not of ignorance, but through depravation of will. when out of reſolution a man will ſin againſt God, he will make bold with God, this is a ſin of witchcraft. As in a ſin of witchcraft a man or woman give their ſouls to the devill; ſo when a man commits ſin willingly, he gives his foul to the Devill. You would think it a ſtrange thing to be called a Witch, therefore reſt not in this condition.
How ſhall we get out of it?
1. Henceforth reſolve, that through the ſtrength of Gods grace, you wil never commit any ſin again.
Liſten more diligently to the Word of GOd, give up your heart to God and his word, 2 Cor. 8.5.
Lay open all your rebellion, confeſſing your ſins and rebellions to God, tell him of thoſe paſſages of your lives wherein you have rebelled againſt him 1 John 2.9.
Ʋſe 2. To magnifie the freeneſſe of Gods grace, that hath delivered you out of darkneſſe into light from Satan to God, when you have ſinned againſt knowledge and conſcience.
Doct. The devill keeps a conſtant and continuall courſe of ſinning from the beginning to this day.
The word foreign ſignifies an accuſer, yet that is not his onelyonly word, for he is ſometimes called Satan an adverſary, this is one of his ordinary works to accuſe the brethren. Sometimes he doth accuſe God to us, as he did God to Adam.
He accuſeth God to the conſcience of a poor ſinner, that God hath caſt him off for ever.
2. Sometimes he doth accuſe us to God as he did, Job 1.9, 10. Doth Job fear God for nought?
3. He accuſeth them to thoſe that are in ſtead of God, as to the Magiſtrates, and he accuſeth them to other men, he puts ſlanderous ſpeeches in the mouthes of others, without any ground or cauſe.
How is he ſaid to ſin from the beginning?
It implyeth that he tranſgreſſeth the law, and that by a conſtant act, he ſins daily, and provokes others to ſin, that hath been his conſtant courſe from the beginning; (from the beginning) is not meant from his firſt creation; for it is evident that he ſtood till the ſixt day, elſe God would not have ſaid, Omnia valde bona.
There are five things wherein Satan hath ſinned from the beginning, wherein he tranſcends all ſinners beſides.
1. He was the eldeſt ſinner, the firſt in ſin.
2. He is the moſt induſtrious painfull ſinner, he comes from compaſſing the world, foreign.
3. He is the Father of ſin, John 8.44. If a man can utter any vain word, any ſinfull practice, it's from the devill, becauſe generally he doth ſo watch over the wayes of men, and he is caſting in blaſphemous thoughts againſt God, and envious thoughts againſt our Brother.
4. Every ſin he hath committed, hath been a ſin againſt the Holy Ghoſt. For to that ſin is required illumination, and malice of heart.
5. He tranſcends others in the perpetuity and conſtancy of ſinning. He is called an unclean ſpirit, 2 Cor. 1.1. when he lyes, he ſpeaks of his owne accord, John 8.44. If at any time he ſpeak true, it is by the over-ruling hand of God, 1 Sam. 28.19.
Reaſ. As is the tree, ſo is the fruit, Mat. 7.18.
Ʋſe. It ſhews us, that Satan hath the Law of God in his heart; elſe he could not ſin, for ſin is the tranſgreſſion of the Law; Satan at firſt had the image of God ſtamped upon him, he was created in holineſſe and righteouſneſſe, having all the Commandements of the firſt and ſecond Table written in his heart, Job 1.6. They are called the Sons of God, but ſinning againſt holineſſe and righteouſneſſe, they did tranſgreſſe the Law of God.
2. It confutes the Anabaptiſts, that ſay, by the parents ſin enters into the world, not by propagation, but by imitation onelyonly; whence it follows that children ſin not tiill they are capable of imitation. But why doth David then complain he was born in ſin?
3. It exhorts us all to a threefold duty.
1. It teacheth us for to walk more circomſpectly againſt Satan, for he knows all the wayes and methods of the Sons of men, therefore we had need pray daily, deliver us from evill, and lead us not into temptation.
2. It teacheth us to loath ſin, and all the wayes of it. You cannot walk in a way of ſin, but you have Satan for your companion.
3. Take heed eſpecially of continuing long in any ſin. Many there are who not onelyonly now and then fall into ſin, but ever (from the beginning to the end) walk in ſin. Are they not herein truly patterns of the devill.
Ʋſe 4. This may teach Gods ſervants never to be weary of well-doing. The Devill is not weary of ſin, he is alwayes imployed therein, and yet is not weary. It is his meat and drink to ſin, to draw in others to ſin. And if Satan find ſuch pleaſure in ſin, then you may much more finde comfort in well-doing. If he be not weary to aggravate his own ſin and miſery, be not you weary in getting grace and peace to your ſelves and others. As he is induſtrious in ſinning and accuſing the brethren, ſo let Gods ſervants take heed of accuſing their brethren. Take heed of ſlander, do not beleeve Satan, he is a deceiver, he is an accuſer, he is your enemy.
In the former verſes, ſeducers were crept into the Church, now to prevent the ſeducement of the people of God, to prevent future deluſion, and withdraw them from preſent errors, St. John ſets down two principles of Chriſtian practice.
1. He that doth righteouſneſſe is righteous.
2. He that ſins is of the devill.
Firſt, becauſe the devill ſinned from the beginning.
The ſecond argument is from the contrary end of Chriſt comming.
Thirdly, from the practcie of every child of God, verſ. 9.
From the ſecond argument, taken from the end of Chriſts coming; note,
Doct. The end of Chriſts coming into the world, was to diſſolve and looſe the works of Satan.
This was expreſly foretold, Gen. 3.15. The ſeed of the woman ſhall break the Serpents head; that is, the projects and plots of Satan. When as the devill did plot to bring our firſt parents into ſin, and ſo into eternall miſery, and fellowſhip with him therein. Head is taken for dominion and power, which he hath in our hearts.
What is it to looſe and diſſolve?
It implieth that the work of the Devill was knit in divers hnots. A three fold knot.
1. He had tyed our nature to ſin, that you cannot draw mere nature, but you muſt draw his corruption, Gen. 6.5. John 3.6. Rom. 7.14.
2. There is a binding of one ſin to another. Draw one ſin, and you draw all, Deut. 29.19.
3. If we draw ſin, we ſhall inevitably draw puniſhment, Rom. 6. ult. Gen. 2.17. Gal. 3.10.
What is a curſe?
That is a curſe, that ſets us further off rom God, Heb. 2.14. Prov. 1.32. Chriſt came into the world to looſe theſe knots.
But how did Chriſt coming into the world looſe works of Satan?
By Chriſts manifeſtation, you muſt underſtand the whole worke of Chriſts meditation. Chriſt by his innocent birth, holy life, righteous and holy ſuffering, hath procured pardon of ſin, and having gotten it, ſin and puniſhment is diſſolved.
But may not our natures be corrupt, though our ſins are pardoned? Gal. 4.4, 5. The ſame Spirit that makes us cry Abba Father, Rom. 8.14, 15, 16. leads us into all wayes of holineſſe righteouſneſſe. Hence our wayes are healed, and our courſe of ſin broken off.
But though God hath broken off the wicked courſe of a mans life, Luke 19.48. Yet we are ſtill bittery intangled with the corruptions of our owne hearts, Hoſ. 4.8, 9.
Ʋſe 1. To teach ſuch as live in any ſin, or are the Authors of any ſin, that this is a ſign that they are of the Devill, becauſe they tye thoſe knots, which Chriſt came to looſe.
2. Of tryall, whether we be indeed born of God, or not. Would you know whether Chriſt came effectually for you? if he did, then he hath untyed thoſe knots and ſnares.
3. This may be a ground of exhortation to two or three ſeverall duties.
1. Take heed of all ſin, and allow not your ſelves in any. If you do the work of Satan, you diſſolve the work of Chriſt.
2. This exhorts all that finde their ſouls ſo intangled, to labour to diſſolve the work of Satan. Now, none can diſſolve it but Chriſt, he came for this end, therefore make we our moan to him. And becauſe this will not ſerve, unleſſe we give up our ſelves wholly to be ruled by him, therefore let us reſigne up our ſouls to him, wholly to be wrought upon by the Word of God.
3. To exhort us to comfort our ſelves, who have given up our ſelves to Chirſt. If we ſee that Chriſt hath begun to pardon our ſins, to cut us off from ſin, and to mortifie it, he will perfect this good worke, Deut. 32.4. Rom. 16.22.