1 Behold, how great a love the Father has bestowed on us, that we should be called children of God! For this cause the world doesn't know us, because it didn't know him.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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.) 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. [1] 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.
1 - Calvin, like our version, renders tekna, "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
Behold, what manner of love - What love, in "kind" and in "degree." In kind the most tender and the most ennobling, in adopting us into His family, and in permitting us to address Him as our Father; in "degree" the most exalted, since there is no higher love that can be shown than in adopting a poor and friendless orphan, and giving him a parent and a home. Even God could bestow upon us no more valuable token of affection than that we should be adopted into His family, and permitted to regard Him as our Father. When we remember how insignificant we are as creatures, and how ungrateful, rebellious, and vile we have been as sinners, we may well be amazed at the love which would adopt us into the holy family of God, so that we may be regarded and treated as the children of the Most High. A prince could manifest no higher love for a wandering, ragged, vicious orphan boy, found in the streets, than by adopting him into his own family, and admitting him to the same privileges and honors as his own sons; and yet this would be a trifle compared with the honor which God has bestowed on us.
The Father hath bestowed upon us - God, regarded as a Father, or as at the head of the universe considered as one family.
That we should be called the sons of God - That is, that we should "be" the sons of God - the word "called" being often used in the sense of "to be." On the nature and privileges of adoption, see the Romans 8:15-17 notes; 2-Corinthians 6:18 note, and practical remarks on that chapter.
Therefore the world knoweth us not - Does not understand our principles; the reasons of our conduct; the sources of our comforts and joys. The people of the world regard us as fanatics or enthusiasts; as foolish in abandoning the pleasures and pursuits which they engage in; as renouncing certain happiness for that which is uncertain; as cherishing false and delusive hopes in regard to the future, and as practicing needless austerities, with nothing to compensate for the pleasures which are abandoned. There is nothing which the frivolous, the ambitious, and the selfish "less" understand than they do the elements which go into the Christian's character, and the nature and source of the Christian's joys.
Because it knew him not - It did not know the Lord Jesus Christ. That is, the world had no right views of the real character of the Lord Jesus when he was on the earth. They mistook him for an enthusiast or an impostor; and it is no wonder that, having wholly mistaken his character, they should mistake ours. On the fact that the world did not know him, see the 1-Corinthians 2:8 note; Acts 3:17 note. Compare John 17:25. On the fact that Christians may be expected to be regarded and treated as their Saviour was, see the notes at John 15:18-20. Compare Matthew 10:24-25.
Behold, what manner of love - Whole volumes might be written upon this and the two following verses, without exhausting the extraordinary subject contained in them, viz., the love of God to man. The apostle himself, though evidently filled with God, and walking in the fullness of his light, does not attempt to describe it; he calls on the world and the Church to behold it, to look upon it, to contemplate it, and wonder at it.
What manner of love. - Ποταπην αγαπην· What great love, both as to quantity and quality; for these ideas are included in the original term. The length, the breadth, the depth, the height, he does not attempt to describe.
The Father hath bestowed - For we had neither claim nor merit that we should be called, that is, constituted or made, the sons of God, who were before children of the wicked one, animal, earthly, devilish; therefore, the love which brought us from such a depth of misery and degradation must appear the more extraordinary and impressive. After κληθωμεν, that we might be called, και εσμεν, and we are, is added by ABC, seventeen others, both the Syriac, Erpen's Arabic, Coptic, Sahidic, Ethiopic, Slavonic, and Vulgate.
Therefore the world - The Jews, and all who know not God, and are seeking their portion in this life; knoweth us not - do not acknowledge, respect, love, or approve of us. In this sense the word γινωσκειν is here to be understood. The world Knew well enough that there were such persons; but they did not approve of them. We have often seen that this is a frequent use of the term know, both in Hebrew and Greek, in the Old Testament and also in the New.
Because it knew him not - The Jews did not acknowledge Jesus; they neither approved of him, his doctrine, nor his manner of life.
Behold, (1) (a) what manner of love the Father hath bestowed upon us, that we should be (b) called the sons of God: (2) therefore the world knoweth us not, because it knew him not.
(1) He begins to declare this agreement of the Father and the Son, at the highest cause, that is, at that free love of God towards us, with which he so loves us, that also he adopts us to be his children.
(a) What a gift of how great love.
(b) That we should be the sons of God, and so, that all the world may see that we are so. (2) Before he declares this adoption, he says two things: the one, that this so great a dignity, is not to be esteemed according to the judgment of the flesh, because it is unknown to the world, for the world knows not God the Father himself.
Behold what manner of love,.... See, take notice, consider, look by faith, with wonder and astonishment, and observe how great a favour, what an instance of matchless love, what a wonderful blessing of grace,
the Father hath bestowed upon us: the Father of Christ, and the Father of us in Christ, who hath adopted us into his family, and regenerated us by his grace, and hath freely given us the new name:
that we should be called the sons of God. The Alexandrian copy, and some others, and the Vulgate Latin version, add, "and we are", or "be"; and the Ethiopic version, "and have been"; for it is not a mere name that is bestowed, but the thing itself in reality; and in the Hebrew language, "to be called", and "to be", are terms synonymous; see Isaiah 9:6; in what sense the saints are the sons of God; See Gill on Galatians 4:6; this blessing comes not by nature, nor by merit, but by grace, the grace of adoption; which is of persons unto an inheritance they have no legal right unto; the spring of it is the everlasting and unchangeable love of God, for there was no need on the adopter's side, he having an only begotten and beloved Son, and no worth and loveliness in the adopted, they being by nature children of wrath; it is a privilege that exceeds all others, and is attended with many; so that it is no wonder the apostle breaks out in this pathetic manner, and calls upon the saints to view it with admiration and thankfulness:
therefore the world knoweth us not; that is, the greater part of the world, the world that lies in wickedness, the men of the world, who have their portion in this life, whom the god of this world has blinded, and who only mind the things of the world, and are as when they came into it, and have their conversation according to the course of it; these do not know the saints are the sons of God; the new name of sons is what no man knoweth but he that receiveth it; they do not own the saints as theirs, as belonging to them, but reckon them as the faith of the world, and the offscouring of all things; nor do they love them, and that because they are not their own, but hate them and persecute them: the reason is,
because it knew him not; neither the Father, whose sons they are, and who has bestowed the grace upon them; wherefore they know not, and disown and persecute his children; see John 17:25; nor the Lord Jesus Christ, the only begotten of the Father, the firstborn among many brethren; who, though he made the world, and was in it, was not known by it, but was hated, abused, and persecuted; and therefore it need not seem strange that the saints, who are the sons of God by adoption, should be treated in like manner.
Little does the world know of the happiness of the real followers of Christ. Little does the world think that these poor, humble, despised ones, are favourites of God, and will dwell in heaven. Let the followers of Christ be content with hard fare here, since they are in a land of strangers, where their Lord was so badly treated before them. The sons of God must walk by faith, and live by hope. They may well wait in faith, hope, and earnest desire, for the revelation of the Lord Jesus. The sons of God will be known, and be made manifest by likeness to their Head. They shall be transformed into the same image, by their view of him.
DISTINGUISHING MARKS OF THE CHILDREN OF GOD AND THE CHILDREN OF THE DEVIL. BROTHERLY LOVE THE ESSENCE OF TRUE RIGHTEOUSNESS. (1Jo. 3:1-24)
Behold--calling attention, as to some wonderful exhibition, little as the world sees to admire. This verse is connected with the previous 1-John 2:29, thus: All our doing of righteousness is a mere sign that God, of His matchless love, has adopted us as children; it does not save us, but is a proof that we are saved of His grace.
what manner of--of what surpassing excellence, how gracious on His part, how precious to us.
love . . . bestowed--He does not say that God hath given us some gift, but love itself and the fountain of all honors, the heart itself, and that not for our works or efforts, but of His grace [LUTHER].
that--"what manner of love"; resulting in, proved by, our being, &c. The immediate effect aimed at in the bestowal of this love is, "that we should be called children of God."
should be called--should have received the privilege of such a glorious title (though seeming so imaginary to the world), along with the glorious reality. With God to call is to make really to be. Who so great as God? What nearer relationship than that of sons? The oldest manuscripts add, "And we ARE SO" really.
therefore--"on this account," because "we are (really) so."
us--the children, like the Father.
it knew him not--namely, the Father. "If they who regard not God, hold thee in any account, feel alarmed about thy state" [BENGEL]. Contrast 1-John 5:1. The world's whole course is one great act of non-recognition of God.
Behold, what manner of love, etc. The last verse of chapter 2 speaks of the saints as born of God. That thought suggests the wonderful love in allowing us to be born again and thus to become God's children.
Sons of God. What greater glory than to be acknowledged as sons of the King of Kings!
Therefore. If the world does not know the Father it will not know his children.
Now are we, etc. Already we have the great privilege of being sons, and it doth not yet appear what we shall be. Our future glory is not yet manifest. Even we ourselves cannot understand it.
But we know. One glorious revelation has been made. At the coming of Christ we shall be like him. Then we shall be like him in body. See Philippians 3:21. We shall also be found morally in his image.
For we shall see him as he is. To look upon him has power to change us into his glory. See 2-Corinthians 3:18.
Every man that hath this hope. To have a hope of being like Christ leads us to try to be like Christ; hence, to be pure as he is pure.
That we should be called - That is, should be, the children of God. Therefore the world knoweth us not - They know not what to make of us. We are a mystery to them.
*More commentary available at chapter level.