SEV Biblia, Chapter 3:15
Cualquiera que aborrece a su Hermano, es homicida; y sabis que ningn homicida tiene vida eterna permaneciente en sí.
Clarke's Bible Commentary - 1 John 3:15
Verse 15. Whosoever hateth his brother is a murderer] He has the same principle in him which was in Cain, and it may lead to the same consequences. No murderer hath eternal life] Eternal life springs from an indwelling God; and God cannot dwell in the heart where hatred and malice dwell.
This text has been quoted to prove that no murderer can be saved. This is not said in the text; and there have been many instances of persons who have been guilty of murder having had deep and genuine repentance, and who doubtless found mercy from his hands who prayed for his murderers, Father, forgive them; for they know not what they do! It is, however, an awful text for the consideration of those who shed human blood on frivolous pretences, or in those wars which have their origin in the worst passions of the human heart.
John Gill's Bible Commentary
Ver. 15. Whosoever hateth his brother is a murderer , &c.] A soul murderer, as the Ethiopic version renders it; not only of himself, for every sinner, by sinning, wrongs and destroys his own soul; but of his brother whom he hates: he is a murderer of him in his heart, even as he that lusts after a woman hath committed adultery with her in his heart, out of which arise murders, as well as adulteries; it is not only taking away life, but also causeless anger, malice, and hatred, that is a breach of the sixth command; (see Matthew 5:21,22,28 15:19); and ye know that no murderer hath eternal life abiding in him ; he has not the grace of life, or the beginning of eternal life in him; he has no meetness for it, being unregenerate; and no right unto it, being unrighteous; nor has he the earnest and pledge of it, being destitute of the Spirit of God; all which a regenerate man has, and has them abiding in him: not but that the sin of murder may be forgiven; a man guilty of it may truly repent, and have pardoning grace applied unto him, and enjoy eternal life, through the grace of the Spirit, and the blood and righteousness of Christ; but without these he is so far from having eternal life, that he is not only punishable with a corporeal death, according to the laws of God and man; but he is exposed unto, and will die the second, or an eternal death. Ver. 16. Hereby perceive we the love [of God] , &c.] The phrase of God is not in the Oriental versions, nor in the Greek copies, but is in the Complutensian edition, and in the Vulgate Latin version, and is favoured by the Syriac version, which reads, by this we know his love to us; and so the Ethiopic version, by this we know his love. That is, the love of the Lord Jesus Christ, who is truly and properly God, the great God, the mighty God, the true God, and God over all, blessed for ever. His love is manifested to his people, and perceived by them in various instances; but in nothing is it more clearly seen than in the following one: because he laid down his life for us : of the life of Christ, and his laying it down in the room of his people, (see Gill on John 15:13), which shows his love, his free grace and favour; for this arose not from any merit or worth in the persons he died for; not from their love, loveliness, or duty, but from his rich mercy, and the great love wherewith he loved them; and which, though it cannot be equalled, should be imitated: and we ought to lay down [our] lives for the brethren : not in such sense, or for such ends and purposes, as Christ laid down his life for us; for no man, as by giving his money, so by laying down his life, can redeem his brother, or give to God a ransom for him: but the meaning is, that saints ought to risk their lives, and expose themselves to dangers, for the sake of their brethren, when they are called to it, and the case requires it: as Priscilla and Aquila laid down their necks, or ventured their lives for the Apostle Paul, ( Romans 16:3,4); and they should also, when called unto it, freely lay down their lives in the cause of Christ, and for the sake of his Gospel, for the gaining of souls to Christ, and for the confirming of the faith of the brethren in him, as the apostles of Christ, and the martyrs of Jesus, have done; this is an argument for brotherly love, in the highest instance of it, taken from the example of our Lord Jesus Christ, than which nothing is more forcible, or can lay a greater obligation on the saints.
Matthew Henry Commentary
Verses 11-15 - We should love the Lord Jesus, value his love, and therefore love all our brethren in Christ. This love is the special fruit of our faith and a certain sign of our being born again. But none who rightly know the heart of man, can wonder at the contempt and enmity of ungodl people against the children of God. We know that we are passed from death to life: we may know it by the evidences of our faith in Christ of which love to our brethren is one. It is not zeal for a party in the common religion, or affection for those who are of the same name an sentiments with ourselves. The life of grace in the heart of regenerate person, is the beginning and first principle of a life of glory, whereof they must be destitute who hate their brother in their hearts.
Greek Textus Receptus
πας 3956 ο 3588 μισων 3404 5723 τον 3588 αδελφον 80 αυτου 846 ανθρωποκτονος 443 εστιν 2076 5748 και 2532 οιδατε 1492 5758 οτι 3754 πας 3956 ανθρωποκτονος 443 ουκ 3756 εχει 2192 5719 ζωην 2222 αιωνιον 166 εν 1722 αυτω 846 μενουσαν 3306 5723
Vincent's NT Word Studies
15. Murderer (aqrwpoktonov). Manslayer. Only here and John viii. 44, of the devil.
Hath eternal life, etc. The contrast is suggestive between the sentiment embodied in this statement and that of Pagan antiquity respecting murder, in the Homeric age, for instance. "With regard to the practice of homicide, the ordinary Greek morality was extremely loose.... Among the Greeks, to have killed a man was considered in the light of misfortune, or, at most, a prudential error, when the perpetrator of the act had come among strangers as a fugitive for protection and hospitality. On the spot, therefore, where the crime occurred, it could stand only as in the nature of a private and civil wrong, and the fine payable was regarded, not (which it might have been) as a mode, however defective, of marking any guilt in the culprit, but as, on the whole, an equitable satisfaction to the wounded feelings of the relatives and friends, or as an actual compensation for the lost services of the dead man. The religion of the age takes no notice of the act whatever" (Gladstone "Homer and the Homeric Age," 2, 436).
