THE FIRST EPISTLE OF JOHN

Prefaces

From the book of Illustrious Men from the preface of St. Jerome on the canonical epistle of John.

John, the apostle whom Jesus loved most, the son of Zebedee and brother of James, the apostle whom Herod after the passion of our Lord beheaded, most recently of all the evangelists wrote a gospel, at the request of the bishops of Asia, against Cerinthus and other heretics and especially against the then growing dogma of the Ebionites, who assert that Christ did not exist before Mary. On this account he was compelled to maintain his divine nativity. But there is said to be yet another reason for this work, in that, when he had read Matthew, Mark, and Luke, he approved indeed the substance of the history and declared that the things they said were true, but that they had given the history of only one year, the one, that is, which follows the imprisonment of John and in which he was put to death. So, passing by this year the events of which had been set forth by these, he related the events of the earlier period before John was shut up in prison, so that it might be manifest to those who should diligently read the volumes of the four evangelists. This also takes away the discrepancy which there seems to be between John and the others. He wrote also one epistle which begins as follows: That which was from the beginning, that which we have heard and seen with our eyes and our hands handled concerning the word of life, which is esteemed of by all men who are interested in the church or in learning. Of the other two of these the first is: The elder to the elect lady and her children, and the other: The elder unto Gaius, the beloved, whom I love in truth, are said to be the work of John the elder, to the memory of whom another sepulcher is shown at Ephesus to the present day, though some think that there are two memorials of this same John the evangelist. We shall treat of this matter in its turn when we come to Papias his disciple. In the fourteenth year then after Nero, Domitian having raised a second persecution, he was banished to the island of Patmos and wrote the apocalypse, which Justin Martyr and Irenaeus interpreted. But after Domitian was put to death and his acts were annulled by the senate on account of his excessive cruelty, he returned to Ephesus under Pertinax and, continuing there until the time of the emperor Trajan, founded and built churches throughout all Asia, and, worn out by old age, died in the sixty-eighth year after the passion of the Lord and was buried near the same city. (JEROME, Illustrious Men.  Translation from NICENE AND POST-NICENE FATHERS vol. 3)

In the beginning of the epistle to the commendation of the sermon he introduces the divinity and humanity of Christ, In it he declares the charity of God for men and his own charity for those he is writing to.   John had written his gospel against the teachings of heretics who were understanding the eternity of the Word badly, and preaching badly. He wrote also an epistle against the stupidity of these same heretics, in which he treats the subject of the perfection of faith and charity that we might understand what we ought to believe, what we ought to love. For many, induced by perverse doctrines, were not properly understanding the purity of faith and charity; indeed they were saying that it was works of charity to feast frequently together, to indulge in excess, to consent to the vices of others, and they were denying that it was to partake of the sufferings of Christ and all other things that are accomplished through charity of God and of neighbor.

Theme of the first canonical epistle of St. John. He reveals the meaning of the Word, and that God himself is charity, and argues to such an extent that slanderers of their brothers neither know God nor can be holy, that he shows them to be murderers, inasmuch as hatred is an occasion for taking life.

CHAPTER 1

[1:1] That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;

That which was from the beginning. In the true being of the Divinity. That which we have heard, through the law and the prophets, that which we have seen by our senses, a man coming, that which we have looked upon, noticing divinity in the man, and that which our hands have handled, of the Word of life: not fortuitously agreeing with him who was seen in the flesh, but examining with much handling the Scriptures that provide testimony about the Word itself. That which someone has seen, he can announce to others, that which he has perfectly discerned once, he cannot explain with words.

From the beginning. The Son of God has been from the beginning, yet the disciples have seen and heard this same in the flesh. (Bede)

And our hands. Joined with him by a great familiarity, we have found him to have a real flesh by touching him, both before and after the resurrection, we to whom it is said "Handle and see" (Lk. 24:39).

[1:2] (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)

And we have seen. It is obvious that we are not unfaithful witnesses, because announcing to the incredulous we have become martyrs.

And declare unto you. Thus have we heard through them, but we have not seen, therefore we are no less blessed than they are. (Augustine)

[1:3] That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.

That you also may have society. Whoever wants to be a partner with God, must first unite himself with the society of the Church. Nor do they who have believed through the apostles have less than they who have believed through Christ himself. Whence it is said, "Blessed are they that have not seen, and have believed" (Jn. 20:29), and again "Not for them only do I pray, but for them also who through their word shall believe in me" (Jn. 17:20). (Bede)

[1:4] And these things write we unto you, that your joy may be full. [5] This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

And this is the annunciation. Why did the Word become flesh? What new thing did he bring to the world? Why did he come to suffer? It was not for nothing; see what he wanted to teach: that God is light. This statement shows the excellence of divine purity, which we are enjoined to imitate. By this the Manicheans are refuted, who say that the nature of God was conquered in war by the prince of darkness and was tainted. (Bede)

Declare unto you, That God is light. We have applied ourselves to the light; the light has illumined us. We were darkness, now through the light we are light, and we illuminate others when we announce that the sins are being forgiven and the darkness driven away.

God is light. Therefore, let him who wants to have communion with light drive away the darkness of sins, because darkness cannot have communion with light. Whence it follows. If we say "this is the reason why the Word became flesh, to announce this to the world". (Augustine)

[1:6] If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:

If we shall say. The commending of the epistle ends here; from here he shows how one must have charity.

And walk in darkness. Those who persist in sins and those who cover others with obscurity are not reckoned among his members, whence: what concord has Christ with Belial? (2 Cor. 6:15) And what communion has light with darkness? (2 Cor. 6:14)

[1:7] But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

If we walk in the light. Thus are we clean, but yet we ought not to think ourselves, while we live, able to be cleansed entirely of sins. (Bede)

As he also is in the light. God is said to be in the light, because the utmost goodness does not find where it could (still) advance; man walks in the light, because he advances towards better things through work of virtues.

AUG. God is light which no place lays hold of, voice which no time takes hold of, smell which no breeze disperses, food which no gluttony diminishes, loving embrace which no satiety tears apart. (Pseudo-Augustine liber soliloquiorum animae ad Deum 31)

[1:8] If we say that we have no sin, we deceive ourselves, and the truth is not in us.

If we shall say, etc. Those also do not have charity, who, taking pride in their merits, say that they are clean.

We have. He did not say "we have not had", lest it should look as if it were said about the past life.

[1:9] If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

If we confess. Because we cannot be without sin, the first hope of salvation is confession itself, done more out of humility than through necessity, then there is the love with which we love him to whom we are humbled, and charity atones for a multitude of sins. (Bede)

Pride extinguishes charity, charity extinguishes sins, therefore let humility strengthen charity, let humility lead to confession. (Augustine)

Forgive us our sins and to cleanse us from all iniquity. Or sins the more serious things, iniquity the lesser things.

[1:10] If we say that we have not sinned, we make him a liar, and his word is not in us.

Liar. Only God is truthful by himself: man is truthful by God, by himself he is a liar. It is impossible for any saint not to fall into very small sins sometimes. But they do not cease being just, because with God's help they rise more quickly. (Bede)

And word. AUG. in book 15 on the Trinity. The words which we express are signs of those things which we think.  Accordingly, the word that sounds outwardly is the sign of the word that gives light inwardly; which latter has the greater claim to be called a word. For that which is uttered with the mouth of the flesh, is the articulate sound of a word; and is itself also called a word, on account of that from which it was taken to appear outwardly. For so does our word somehow become a voice of the body by assuming the form in which it may be manifested to men's senses, as the Word of God was made flesh by assuming the form in which he might be manifested to men's senses. And as our word is made a voice, but is not changed into a voice, so was the Word of God made flesh, but is not changed into flesh.

CHAPTER 2

[2:1] My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

You sin not. So that you should not assume a wicked confidence, hearing that you are purified by God, but keep a useful fear.

If any man sin. If for your human fragility you can't beware all the vices, apply yourself to beware at least the bigger and more manifest ones, so that no temptation apprehends you other than the human temptation. And if someone falls even after my admonition, may he not despair.

Advocate. There is no advocate except for those who call him. Be sorry for your sins, scream: and he will listen and will set you free.

We have. John, a just man, making himself equal to the weak, does not say "you have" but "we have". He puts himself in the number of the sinners in order to have an advocate. (Bede)

The just. A just advocate does not support unjust causes; he will however defend us when we are just, if we accuse ourselves when we are unjust. (Bede)

[2:2] And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. [3] And hereby we do know that we know him, if we keep his commandments.

And in this we know. To know or to get to know is not always said on account of knowledge, but on account of experience of and union with another thing. We get to know God when we are united to him. He who thus gets to know him, keeps his commandments. In this we know, that is we have knowledge, because we have gotten to know as we were united and attached to him.

If we observe his commandments. We must pay attention to our frailty, we must, in our sins, seek an advocate; in order to obtain this, let us work at keeping the commandments, through which one comes to know him.

[2:4] He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

He that says he knows him, etc. It is no great thing to know that there is one God, when the devils also believe and tremble. (Js. 2:19) (Bede)

[2:7] Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.

Not a new commandment but an old. The same charity is an old commandment, because it was commended from the beginning. And the same is the new commandment, because, after the darkness has been cast out, it infuses a desire for new light. (Bede Expo. On 1 John)

[2:8] Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth.

Which thing is true. According to the fact that he promised that through the observance of the commandments of God, one reaches his knowledge and love.

Both in him. Fulfilled in Christ, because he obeyed the Father unto death: and for that reason he was glorified.

And in you. Some of whom are already glorying with God through this, and it is truly new because the darkness is now past. Darkness pertains to the old man, and light to the new man.

Darkness. That is the passible body and the miseries of flesh are passed in Christ, and the true light of immortality is now shining in him, with which he also illuminates others, who were the old man and darkness, but are now light in the Lord.

[2:9] He that saith he is in the light, and hateth his brother, is in darkness even until now.

He that says he is in the light. He determines what commandment he receives, namely charity, and in what manner one should have charity itself, that is the love of God and of the neighbor.

[2:10] He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.

He that loves his brother. He is in the light of knowledge and of work, but he who hates his brother is in the darkness of ignorance, and through the very ignorance he is walking from vice to vice, and he does not know, that is he does not see in advance where he goes, and to what punishment he is to be received. Or, he does not know where he goes, that is he is ignorant of the path by which he could take the direction of the better, and this is not because the path is not visible, but because the darkness has blinded his eyes, because, drawing back from Christ's light, he is so hindered by sins and fleshly pleasure, that even if he saw the good, he yet would not follow it. (Bede Expo. on 1 John)

He that loves his brother tolerates all things on account of unity of charity, even if he exercises correction on his brother; he does not get angry; he does not commit shameful things in him his brother. For much peace have they that love thy law, and to them there is no stumbling block. (Ps. 118:165)

[2:12] I write unto you, little children, because your sins are forgiven you for his name's sake.

I write unto you little children. He first writes a reason that could divert them from the love of the world; because to those who were baptized in the name of Christ and invoke the name of Christ sins are forgiven. Therefore you should attach yourself to Christ rather than to the world.

Little children. You can have charity also in this way, if you love God. And do not care for the world and all that belongs to it. And I write this to you as a useful thing. I write to everyone; to some as to sons, to some as to fathers, to others as to young men.

Little children, fathers, young men. Children, because your sins are forgiven. Fathers, because you know the things of antiquity. Young men, because you are strong, because you have overcome. (Bede Expo. On 1 John)

[2:13] I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father.

Young men. The time of youth is dangerous because of the incentives of the flesh; but because of strength of age it's suitable for battle; And these have overcome the temptations of pleasures by the love of the word of God, and they have despised the persecutions. (Bede Expo. On 1 John)

[2:14] I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

Infants. Humble in spirit, who, the more they are humbled under the mighty hand of God, the more highly they know the secrets of the divinity. Whence you have revealed them to the little ones (Matt. 11:25). (Bede Expo. On 1 John)

I write unto you, young men. Consider again and again the fact that you are young; fight that you may conquer, conquer that you may be crowned. Be humble lest you fall in the fight. (Bede Expo. On 1 John)

You have overcome. At that time they were drawn by habit to the brothel, but these men overcame by resisting courageously. (Augustine on 1 John Tract 2)

[2:15] Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

Love not the world. Use the world for what is necessary, but do not love it for excess. And make not provision for the flesh in its concupiscences (Rom. 13.14). (Bede Expo. On 1 John)

Love not the world. One heart cannot take two loves that are opponents between themselves. Having taken root in charity, do not build anything upon this root, except what is in agreement with charity, because you cannot serve two lords. As the love of God is the source of all virtues, so the love of the world is the source of all vices. Whence it follows, for all that is in the world. (Bede Expo. On 1 John)

[2:16] For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

All that is in the world. All lovers of the world have nothing but these three things, in which all kinds of vices are included. The concupiscence of the flesh is the longing for all things that pertain to pleasures and delights of the body, like food, drink, sexual intercourse, and things of the kind. *The concupiscence of the eyes is all curiosity that is in learning magical arts, in watching spectacles, in acquiring unnecessary temporal things, in discerning and criticizing the vices of your neighbours. The pride of life is when someone boasts about their honors and seeks to obtain great numbers of slaves. Through these three things was Adam overcome: because he desired a forbidden food, he wanted to know good and evil, and he wanted to be like God. These three things Christ has overcome: because he did not fall in love with the bread of the body. He did not descend from the pinnacle of the temple because it would be like tempting the strength of God. He didn't want to be elevated above the realms of the world. (Bede Expo. On 1 John)

Concupiscence. This concupiscence and pride is not of the Father the battle of vices is not of God, the Father and Creator, but of the love of the world which we prefer to God. God made men right, they themselves mixed themselves with endless questions. God is not a tempter of evils, but each man is tempted by his own concupiscence. (Bede Expo. On 1 John)

[2:17] And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

But he that does the will. You can also have the charity in this way: if you have been driven away from faith and all other things that belong to God by no prompting of the heretics. And so that you may keep it, let the things that you have heard from the beginning remain in you. He sets forth the reasons little children, because it is the last hour.

[2:18] Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.

Little children it is the last hour. Because of these things you must persist, because there are many antichrists who want to seduce you, as you have heard that the Antichrist comes. For with as great a force and error you have heard that the Antichrist would come, with as great a violence do they too come.

We are in the eleventh hour, the Savior is coming in flesh, and the pestilence of Antichrist will follow to fight against the announcements of salvation, to root out the vine that Christ cultivates; and many limbs belonging to that most wicked head have already been sent on ahead, of which we must beware, for the end of the world is already imminent; or the last hour, that is similar to the last one, this persecution is similar to that future one.

Now many antichrists. The antichrists are all the heretics, all those who destroy by their acts of the faith that they profess in words; all those who are adverse to Christ, who give testimony for their head that is to come, because the mystery of iniquity is already at work. (Bede Expo. on 1 John)

[2:19] They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.

They went out from us, etc. But though there are many antichrists, let it not frighten you.  If they go back to Judaism or paganism, do not think that the Church will suffer any damage from it; for if they went out from us, yet they were not really of us. They could not have went out if they were not adverse to Christ. He who is not adverse to Christ stays in the body of Christ. They were formed within the Church in the same way as bad fluids in a body; when they are spewed out, the body is relieved; in the same way, when the bad people go out, the Church is relieved.

But that they may be manifest. Many who are not of us receive with us the sacraments of Christ, but temptation proves that they are not of us, because when temptation comes to them, they fly to the outside as if borne by the wind, because they were not grain. All then will fly away, when the Lord's threshing floor starts being fanned on the day of the judgement. With God's permission, some go out of the Church before the last discord, showing that they were not of the body of Christ, so that through this it becomes clearly apparent that not all those who receive the sacraments of Christ inside with us are of us. And therefore their separation must not annoy you.

[2:20] But ye have an unction from the Holy One, and ye know all things.

But you have the unction. As he was talking about the heretics, suddenly turning to his people/fellow Christians, he says that they have the unction from the Holy One, to show on the other hand that the heretics and all the antichrists are deprived of the gift of spiritual grace and have nothing to do with him who is called the Holy One by the prophets. (Bede Expo. On 1 John)

And know all things. You know the truth of faith and life, having been taught by the unction of the Spirit, and you do not need to be taught anything except to persist in what you have started. (Bede Expo. On 1 John)

[2:21] I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.

And that no lie. He had said that no lie was of the truth. But because there are many kinds of lies different from one another, he now puts down the single lie of the negation of Christ because compared to it all others seem either small or non-existent. It is proper to Jews to say "Jesus is not Christ, but also to all those who disdain to obey the commandments of Christ. (Bede Expo. On 1 John)

[2:22] Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.

This is antichrist. Behold, we have been informed of how to recognize an antichrist, that is, whosoever denies Christ. (Augustine Ep. of John Tract 3)

Which denies the Son. It is in vain that he who denies the Son, who proceeds from God, confesses God the Father.

[2:23] Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.

Everyone that denies the Son. So that no one may say "I do not worship Christ, but I worship God the Father", he adds "everyone". (Augustine Ep. of John Tract 3)

[2:24] Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.

That which you have heard from the beginning, etc. If someone says: "Here is Christ, there is Christ" (Mt. 24:23), do not believe him, keep that which you have heard from the apostles.

You also shall abide in the Son and in the Father. Thus shall you be limbs of the Father and the Son, that you may not fall out of the memory and protection of the Father and the Son, and this you must seek: to be in the Father and in the Son, for from there you obtain the reward.

In the Son. He puts the Son first, because no one comes to the Father if not through the Son.

[2:25] And this is the promise that he hath promised us, even eternal life.

This is the promise. Let the remembrance of the promised reward cause you to persevere in the work. (Bede Expo. On 1 John)

[2:27] But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

Teach you. Let no one attribute to him who teaches that which he understands from the mouth of the one who teaches. Unless there is someone who teaches inside, the teacher's tongue labours in vain on the outside : but yet let the teacher not fall silent, but let him do what he can. (Gregory Hom. 30)

But as his unction. That is the Holy Spirit, whose Sacrament is in the visible unction; or the unction is charity which is poured forth in our hearts, by the Holy Ghost, who is given to us (Romans 5:5); the love which inflames the heart it fills with the desire to observe God's commandments. (Bede Expo. On 1 John)

[2:28] And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.

And now, little children, abide. He inculcates it by frequent repetition to implant it more firmly in the minds. (Bede Expo. On 1 John)

Abide in him. And if you have something good, impute it all to him and not to yourself; impute bad things to yourself and to the devil.

[2:29] If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

Everyone, etc. Justice is almost perfected in the angels or in the holy men who always abide in the contemplation of God. In us, justice starts from faith. The beginning of justice is the confession of sins. Justice will be perfected when there is no struggle with the flesh, but triumph over the enemy.

From him. Now we are born of the Just one, we must follow the justice of the just Father.

CHAPTER 3

[3:1] 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.

What manner of charity. By what manners of gifts God has shown a paternal love towards us. For he has given us the possibility to be called, in name and in fact, sons of God in this age, and to be so in the future age, by possessing the hereditary happiness.

The Father has given us. So that we may know how to love him and may be able to do so, not, however, as slaves love a master, but also as sons love a father. Whence it is said: But as many as received him, he gave them power to be made the sons of God. Jn. 1:12

[3:2] 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.

We are the sons of God. It is as if he were saying: To be and to be called sons of God, what dignity is it? He responds: Dearly beloved, we are now the sons of God. Now through the miracles that we do and through the purity of our lives it appears clearly that we are the sons of God, but whatever is there in the present is not much in comparison with the future.

We shall be like. When we fully enjoy the contemplation of the immutable and eternal Divinity, we too shall be immortal and eternal in him; we shall not be the same as he, but similar, because we are his creature and were made to his likeness.

We shall see. Since the Word was made flesh, the bad people saw, and shall see in the judgement: but how in the beginning the Word was with the Father, the just alone shall see: and the impious shall be removed that he may not see the glory of God. (Bede Expo. On 1 John)

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

Sanctifies himself. He does not take away free will when he says that man sanctifies himself, but he does not however agree with the Pelagians who say that man does not need grace. But as we are enjoined to hope for the glory of similartity with divinity at our own measure, so are we ordered to imitate the purity of divine sanctity in the measure of our capacities, so that, with grace leading us, we may work at avoiding evils, saying to God, "You are my helper, forsake me not".(Ps. 26:9) (Bede Expo. On 1 John)

[3:4] Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

And sin is iniquity. In Greek "nomos" means "law", thence "anomia = "lawlessness", that is iniquity that is against the law or without law; thence he says sin is iniquity. Whatever sin we commit, we do it against the law, whence I have accounted all the sinners of the earth prevaricators (Psalms, 118:119). Not only those who despise the written law, but also those who corrupt the innocence of the natural law. (Bede Expo. On 1 John)

[3:5] And ye know that he was manifested to take away our sins; and in him is no sin.

And you know. So that we who cannot be devoid of sins and iniquities may not despair of salvation, he adds that we are freed from sins through Christ. (Bede Expo. On 1 John)

Not only were we made the sons of God through grace and do we hope that we shall be like to him, but we are even freed from iniquity: for he appeared to take away our sins, of which iniquity no one could excuse themselves.

To take away our sins. He takes them away by forgiving those that have been committed, by helping so that they are not committed, by leading to life so that they cannot be committed at all. (Bede Expo. On 1 John)

[3:6] Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.

Every one that abides in him. As if (someone asked): "And what use is it to us that he has come without sin?" Response: Whosoever abides in him, sins not. (Augustine Ep. of John Tract 5)

Every one that sins has not seen him. And he who abides in him sins not. And in this let no man deceive you by saying either that justice is from man or that someone can abide in God with sin, because all justice is from God and all sin is from the devil.

[3:7] Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

He that does justice. That is: he who does acts of justice and makes an effort towards justice is just of course, but not by himself, but as he (God) is, he (the man) proceeds from the same root. Justice is in the former primarily, in the latter secondarily, in the former naturally, in the latter through engraftment. That is he who is just is just by him (God).

Even as he also is just. One does not always say "even as (sicut)" to mean equality. For example, as there is a great difference between a man's face and its image in the mirror, because here there is a body, there only an image; and however here and there are eyes, here and there are ears, so do we have as an image of God God's justice and God's sanctity, but not the image by which the Son is equal to the Father, not the justice of God by which he is just with an immutable perpetuity. We, by believing in him whom we do not see so that we may see him one day, do not have the sanctity by which he is holy in eternity: we are holy by faith. (Bede Expo. On 1 John)

[3:8] 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.

Of the devil. Not by drawing the origin of his flesh from him, as Manicheus claimed was the case for all men, but taking from him imitation and suggestion to sin, in the same way as the sons of Abraham are called so for imitating his faith, and the Jews, transmitting the faith of Abraham, have become, not the sons of Abraham, but the devil's. (Bede Expo. On 1 John)

That he might dissolve. That is destroy that nativity we drew from the devil. Adam, who was made by God, but was born of the devil by sinning, begot children similar to himself. We were born with concupiscence before we added our debts. Because we are born of that damnation, we die. But Christ was born a man to pay for the sins of men, to bring them back to life. (Bede Expo. On 1 John)

[3:9] 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.

He commits not sin. He is not talking about all sin: If we say that we have no sin, we deceive ourselves (1.8), but (he is talking) about the profanation of charity, which he who has in himself the seed of god and the word of God by which he was reborn, cannot commit, and the things that follow refer to this, or it can be taken as being talking of any criminal. (Bede Expo. On 1 John)

Because his seed. A true son of the Father cannot forget the law. The law of the Father is: Love one another.

[3:10] 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.

In this are the children manifest. Love is the sure sign by which the children of God and the children of the devil are distinguished from each other. Other things are common to good people and bad ones. In this source the stranger has no share. Have whatever you want, if you do not have this only thing, it is of no use to you. Should you not have other things, have this, and you have fulfilled the law, because charity is the fulfilling of the law. (Bede Expo. On 1 John)

[3:12] 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.

Because his works were wicked. Where there is envy, there is no fraternal love. When he says that Cain's works were bad, he means nothing else but envy and hatred of his brother. When he says that Abel's works were just, he means nothing else but charity. This is how men are judged. Let no one pay attention to the tongues, or to the acts. If a heart does not do good for his brothers, it shows what it has within itself. Cain made offerings in the right way, as a creature to its Creator, but he did not discern things in the right way, when he thought that the gifts he offered with hatred of his brother were pleasant. Abel offered with love, and it was pleasant. (Bede Expo. On 1 John)

[3:13] Marvel not, my brethren, if the world hate you.

Marvel not.  I wonder not if a lover of the world hates a brother who is separated from the love of the world and intent on heavenly desires. For a sinner, religion is an abomination.

[3:14] We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.

We know, etc. Let no one exalt himself because of his virtues, let no one be afraid of his lack of strength; He who loves his brother gives clear evidence that he belongs to the lot of the just. (Bede Expo. On 1 John)

Abides in death. The life of the flesh is the soul, the life of the soul is God; the death of the body is to lose the spirit; the death of the soul is to lose God. Therefore, he who loses God through hatred of his brother, loses life. (Bede Expo. On 1 John)

[3:15] Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

Whosoever hates his brother. He who persecutes his brother out of hatred provokes to anger and discord, and thus, for what concerns himself, he kills him in the soul. If someone considers hatred for his brother as a little thing, will he not consider in his heart homicide as a little thing? He does not move his hands to kill, and he is already convicted of being a homicide: the other one lives, and he is judged as a murderer. (Bede Expo. On 1 John)

Does not have life everlasting. He who is convicted of this kind of homicide, which is to quarrel with one's brothers, shall be condemned forever with Cain. (Bede Expo. On 1 John)

[3:16] 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.

In this we have known the charity of God. Having first written many arguments about having charity, he finally adds something about the perfection of charity under the example of the passion of the Lord. This charity Peter is admonished to have, when, asked by the Lord, he professes that he loves him, and it is said to him, But when you shall be old, you shall stretch forth your hands, and another shall gird you, and lead you where you would not (John, 21:18). In these words he was taught to yield his life for the sheep. For greater charity no one has, than that a man lay down his life for his friends (John 15:13).

[3:17] 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?

He that shall have the substance. If due either to lack of opportune time or to human weakness we do not lay down our lives, we must at least lay down our possessions for our brothers, and this is the nourishment of love. He who has learnt to give his possession will one day be able to lay himself down.

[3:18] My little children, let us not love in word, neither in tongue; but in deed and in truth.

Little children. Charity is not perfected in him who does not lay down his life for his brothers, or who does not at least give money. Therefore, so that you may have perfected charity, little children of the same Father, let us not love etc.

Let us not love in word nor in tongue. By word mere speech, not deed, is meant; by tongue a manifold discourse, as some wish to make you believe they are well-intentioned by often repeated discourses.

Let us love in deed and in truth. Because even if we are deceived in love out of human frailty, we are not deceived in reward, because he is greater than our heart (v. 20), et knows with what zeal all things are done.

And in truth. In order that we give services with a sincere intention, not for ostentation or for some temporary benefit, but out of consideration for God alone.

[3:19] And hereby we know that we are of the truth, and shall assure our hearts before him.

In this we know that we are of the truth. By the fact that we love the truth, we know that we are of the truth, that is we know that we have got this true love from God (who is the truth), and from this love we know that we are in his sight, that is that we deserve his sight, and in this love we also persuade our hearts, to devise better works.

And in his sight we shall persuade our hearts. That is, we persuade our hearts to have thoughts of the kind to be worthy of the divine sight. For all those who plan to do something persuade their hearts to direct their attention to contemplate that same action. But he who thinks about bad things, if he could, would conceal them from God: those on the other hand who think about good things very easily persuade their hearts to desire to become visible to God's sight, which is the sign of a great perfection, when someone rejoices that their works or their thoughts are seen by God.  For he who does the truth comes to the light, so that his works may be manifested, because they were made in God. (Bede Expo. On 1 John)

[3:20] For if our heart condemn us, God is greater than our heart, and knoweth all things.

For if our hearts do reprehend. And it is a great thing that through love we have thoughts so pure that we want to show them to God: for even if conscience accused us inside and wanted to hide from God because we would not do our good actions with a good spirit, yet we could not hide from God, because he is greater than our heart, and knows all things: therefore love prevails, since it commends us to him from whom we cannot hide.

[3:22] And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

And whatsoever we shall ask. It is a great promise and desirable to the faithful. But if anyone is so perverse as not to be delighted by heavenly promises, let him at least fear that which on the other hand wisdom dreadfully thrunders: He that turns away his ears from hearing the law, his prayer shall be as abomination (Proverbs 28:9). (Bede Expo. On 1 John)

[3:23] 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.

And this is his commandment. He first puts commandment in the singular, and then he writes two, because these cannot be separated.

[3:24] 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.

And he that. He describes with what reward these commandments of faith and love are kept.

Abides in him, etc. In the first times of the growing Church, the Spirit used to fall upon believers, and they would speak in tongues, and do miracles. But now the Church does not need exterior signs. Everyone who has faith, and charity, testifies that the Spirit abides in him. (Bede Expo. On 1 John)

CHAPTER 4

[4:1] Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

Believe not every spirit. Many heretics, many schismatics confess that Jesus has come in the flesh, but they deny it in deeds, by not having charity. it is by charity that the Word become flesh; he who does not have charity denies that he has come in the flesh, and he is convicted of not having a spirit that is of God. The spirit of God does not say that Jesus has come in the flesh by the sound of the tongue, but by loving and acting. Jesus came to gather, the heretic scatters: he does not have the spirit of God. (Bede Expo. On 1 John)

Because many, etc. Having no charity, and breaking the unity of the Church with depraved doctrine, they nonetheless contend that the Holy Spirit is in them. He adds that they should be tested through their fruits, to see if they are false or true prophets: because grapes are not gathered from thorns, nor figs from thistles. (ref. Mt. 7:16)

[4:2] Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:

Every spirit that confesses. Many heretics, who wanted to break the untity of the Church with their perverse doctrine, have erased this verse from the epistle not to be convicted of error through it. (Bede Expo. On 1 John)

[4:3] And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

Dissolves. He who divides God from man, who separates his limbs from God, who interprets God's words wrongly, who draws back from God by living wrongly.

[4:5] They are of the world: therefore speak they of the world, and the world heareth them.

They are of the world. These spirits must not be loved, must not be heard. Because even if they invoke the name of Christ, and mark themselves with the sign of Christ, they are still of the number of those who desire worldly things, who are ignorant of heavenly things.

Therefore of the world they speak. Demonstrating by means of worldly wisdom that God cannot resuscitate a dead man, that a mortal man cannot have his dwelling in the heavens, and other things of the kind.

[4:7] Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.

My dearest, let us love one another. He has recommended charity in many ways, now he comes to its specific praise, in which we must hear him the most, that is: Every one that loves, is born of God, and knows God, for God is charity. He had said: Charity is of God; here he adds: God is charity.

Augustine. Charity is a disposition of the mind to love God for the sake of God, and the neighbor for the sake of God. Also elsewhere. But you, Lord, are neither a disposition of the mind nor a mind but you are the Lord God of the mind. He who acts against charity, acts against God. It seems easy for anyone to act against man, but who is not afraid of acting against God?

Charity is of God. God the Son is of God, God the Holy Spirit is of God, and they are not three Gods, but one God; the Father, the Son, and the Holy Spirit; and he in whom the Holy Spirit dwells loves; therefore love is God, but God who is of God, and so one rightly says that love is of God, and that God is love. When one says "of God", either the Son is understood, or the Holy Spirit. As the apostle says, "charity is poured forth in our hearts, by the Holy Spirit, who is given to us" (Romans, 5:5), we understand that Love is the Holy Spirit. This is the source in which the stranger has no share, though he has a share in all other Sacraments of the Church. He exhorts us to drink of this source, saying "Let us love one another".

[4:8] He that loveth not knoweth not God; for God is love.

Because God is charity. It makes no difference in God for him to be called just and justice, to be called loving and love, because he is not called just by a transfer of name from justice or loving by a transfer of name from love because he has justice or love, but because he is justice or love.

[4:9] In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.

In this has the charity (of God) appeared. By proving that God is charity and that he loves us, he wanted to lead us by his example to love one another and to come to acquaintance with him (God). As God did not wait for us to love him, in the same manner let us not wait for others to love us, but let us love first. The love of the Father has been proven because he sent the Son: the Son's love, because he died.

[4:10] Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

Not as though we, etc. We did not love him first so that he himself would love us as though thanks to our love, but also he himself loved us first, so that with his grace as a guide we may love him.

Propitiation. Another translation has "offerer/propitiator (litatorem)", that is a sacrificer for our sins.

[4:11] Beloved, if God so loved us, we ought also to love one another.

We also ought to love one another. Love, and do what you want. If you are silent, be silent with love; if you scream, scream with love. From this root nothing but good can spring up. (Augustine In Epistle of John Tract 4)

[4:12] No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.

God no man has seen at any time. God is not seen in the same way as those visible things known to physical senses. But even if he was once seen in that way of seeing, he was not seen as those things of nature are seen, but by his own will, appearing in the form that he wished, his nature being hidden and remaining immutably in him. As to the manner in which he is seen as he is, maybe he is now seen in this manner by the angels, and will be seen by us when we are the equals of angels. But not even then will he be seen in the same way as those visible things that are perceived by physical sight, but the Only begotten who is in the Father's bosom will himself tell that which does not concern the eyes, but the sight of the minds. Therefore, as, if we wished to see the sun, we would cleanse the eye of our body, so, wishing to see God, let us cleanse the eye of our mind. But since we hope for this sight in the future, what should we do, what consolation should we use while we are still travelling in our body? Let us love one another, and thus God abides in us.

And his charity, etc. Start loving, and God has started being in you; grow in love and, by dwelling longer in you, God will make you perfected, so that you love even your enemy, even as he has loved his enemies.

[4:13] Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.

In this we know. How shall we know if we have the Spirit of God? Ask your bowels; if they are full of charity, you have the Spirit of God, because the charity of God is poured forth in our hearts, by the Holy Spirit, who is given to us (Romans, 5:5). (Augustine In Epistle of John Tract 8)

That we abide in him, and he in us. God abides in us, and we in God, and let no one despair of salvation, because even if the diseases of wicked doings weigh us down, there is an All-Mighty Physician to heal us. Let us rejoice in hope so that we may come to its realization. (Bede Expo. On 1 John)

[4:15] Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.

Whosoever shall confess. He had said above, "If we love, God abides in us"; here he says "Whosoever shall confess that Jesus is the Son of God, God abides in him, and he in God", implying that whosoever has love for his brothers really testifies that Jesus is the Son of God. For the causes whose effects are in agreement, are themselves in agreement. (Augustine On the Trinity Bk. 15)

God abides in him, and he in God. They reciprocally dwell in each other, he who contains, and he who is contained. You dwell in God, but to be contained; God dwells in you, but to contain you so that you may not fall: how will he whom God contains fall?

[4:16] And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.

And we have known. We have seen and testify that God sent his Son, and we know for what reason he did this: not because he needed to, not because he owed something, but only out of charity. As he had an only son he did not want him to be alone, but so that he might have brothers he adopted for him some who would possess eternal life with him. (Bede Expo. On 1 John)

God is charity. He had said the same thing above, now he says it again to commend it further, and to mention another effect of charity. He said above that the first advent of the Son of God in the world for the salvation of the world was done through charity. Here he announces the salvation of the faithful through the same charity in the second advent in the day of the judgement. While he commends love, he neither completely passes the love of God over silence nor names it frequently. The love of the enemy he completely passes over silence. He mentions fraternal charity very frequently. Why this? Since he says that it is no great thing if we love those who love us, if love is not also directed towards enemies? But he who has attained love of his enemies will not ignore his brothers. For it has (like a fire) first to seize what is closest, and thus extend to what is farther. He who wishes his enemy to become his brother, loves him as a brother. For he does not love in him what he is, but what he wants him to be. As the craftsman loves the wood cut from the forest of which he is going to make something: he does not love what it is but what he is going to make. Therefore he did not instruct too little about charity. In mutual love is the perfection of divine charity.

[4:17] Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.

In this is the charity of God perfected. By this sign anyone can test how much he has progressed in charity. Ask your heart, and it will answer you. Someone believes that it is the day of the judgement, but because he is not perfected in charity, he has started fearing; but if he were perfected, he would have confidence; and thus he would wish for it (i.e. the day of the judgement), he would not fear. When one turns to penitence, he starts fearing, but with the progess of good frequentation, he learns not to fear, but to wish it would come, as Paul says "I desire to be dissolved and to be with Christ". (Phil. 1:23)

Because as he is, etc. As it has been explained, one does not always say "as/sicut" to signify equality, but some similarity: as I have ears, so does also the image. If we were made to God's image, why are we not as God?

[4:18] There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

Fear is not in charity. By this perfect charity is understood, because in such a charity which, to the imitation of divine goodness, does good even to enemies, fear is not.

Casts out fear. The fear of which it is said, "The fear of the Lord is the beginning of wisdom" (Proverbs, 9:10), by which anyone starting works of justice fears lest the severe Judge come and damn him while he is not corrected enough. Perfected charity makes justice perfected, and it has no reason to fear, but it desires the coming of the Judge. It is one thing to fear God lest he send you into Gehenna: this fear, not yet virtuous, will cease; it is another thing to fear lest he forsake you: this fear is virtuous and remains in the century of the century, because it desires the advent of the Bridegroom.

[4:19] We love him, because he first loved us.

Because God first. God's love gave us the chance to love him, whence he says, "You have not chosen me: but I have chosen you" (John, 15:16).  (Bede Expo. On 1 John)

[4:20] If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

God whom he sees not. He does not see God because he does not have love; he does not have love because he does not love his brother, because if he had love, he would see God. Therefore, with our eye cleansed through love, let us strive to look on the immutable substance of God.

[4:21] And this commandment have we from him, That he who loveth God love his brother also.

And this commandment. So that no one dare to say "I can love God even if I do not love my brother", he adds and this commandment, etc., as if he were saying, "How do you love him whose commandment you neglect?"

CHAPTER 5

[5:1] Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

Whosoever believes. He believes who lives as Christ has commanded, otherwise even the demons believe. And works that are apart from faith are either null or, even if they seem good, they are empty, because they are apart from the way (of Christ). (Bede Expo. On 1 John)

Whosoever believes. And he who truly loves God, loves also his brother. For he who loves God who begot, loves him who was begotten, since he was begotten by him. And who was born? Whosoever believes, etc., and who is it who begot? God the Father. Therefore, he who loves God who begets in faith, loves him who was begotten in faith. And speaking suitably about love, he mentions faith, because if anyone is so hard as to neglect to love man for the reason that he is man, he must be reminded that he is in the same exile, so that he should love him for this reason at least, that he is born of God and that he is a sharer of the same grace. But because many love their neighbors on account of consanguinity, or on account of a temporal advantage, he determines who is a true lover of the neighbor. (Bede Expo. On 1 John)

[5:3] For this is the love of God, that we keep his commandments: and his commandments are not grievous.

(They) are not heavy. They do not weigh down as a talent of lead, but the keeping of the commandments of God lifts men up and makes them elevated.

Are not heavy. For the yoke of God is sweet, and a light burden. For things that are hard and harsh by their nature, the love of God and the hope of the reward makes light. If someone says that they are heavy, he accuses his own weakness, because for the strong man they are light, and in truth they are not heavy, 13because all that is born, is born of God. He who loves God and the neighbor, and he who about God's commandments has so determined, that he would bring them to action, also overcomes the world, has contempt for the allurments or hostilities of the age, and even for the very death of the body. He seeks the things that are above, not those that are on earth. And so that no one should trust that he can overcome the world by his own merit, he adds, "and this is the victory which overcomes the world: our faith" (verse 4). That faith which works through love, and which solicits God's help.

[5:4] For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.

And this is the victory which overcomes the world, our faith. That faith which works through love, and requires the help of God.

[5:5] Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

Who is he that overcomes, etc. He determines the kind of faith that conquers, that is, faith in Christ. As if: Truly by faith he conquers the world, because it is not conquered by something else.

Our faith. Here is the faith that conquers: the one which believes that he was a true man and a true God.

[5:6] This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.

This is, etc. This is because faith alone and confession of the divinity is not sufficient for salvation and for conquering the world, he also adds about his humanity:

Spirit. That is, the human soul which has gone out in the Passion; the water and blood, which flowed from his sides. That would not be possible if he did not have the true nature of flesh. But also before the Passion, his sweat like drops of blood demonstrate the truth of his humanity (flesh). This fact, that the water and blood flows vivaciously from his sides against nature even after his death, was testifying that the body of the Lord after his death is better than living, and his death gives us life. The fact that his sweat flowed as blood in the earth signifies that his blood cleanses the Church throughout the whole world. (Bede Expo. On 1 John)

[5:7] For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

For there be three. Through this it is apparent that Jesus is truth, true God and true man. And concerning both we have a sure testimony: concerning his divinity we have testimony through the Father, the Son, and the Holy Spirit; concerning his humanity, through the Spirit, water, and blood.

The Father gave testimony of his divinity when he said, "This is my beloved Son" (Matt. 3:17). The Son himself gave testimony when he was transfigured on the mount, and showed the power of divinity and the hope of eternal happiness. The Holy Spirit gave testimony when he rested above Jesus at his baptism in the form of a dove, or when he filled the hearts of believers for the calling of the name of Christ.

[5:9] If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son.

If we receive the testimony of men. Great is the testimony of the man David which he provides of the Son of God, "The Lord said to my Lord: Sit at my right hand" (Psalms, 109:1). And he even represents the Son speaking, "The Lord has said to me: Thou are my son" (Psalms, 2:7). Greater is the testimony of the forerunner, who said, "I have baptized you with water; but he shall baptize you with the Holy Spirit" (Mark 1:8). But greater is the testimony of the Father who visibly sent into him the Spirit which he was always full of, as if he said, "If you believe the men foretelling the advent, believe the Father testifying that Christ has come". (Bede Expo. On 1 John)

[5:10] He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.

He that believes in the Son of God. He knows that the Father says the truth in the testimony of the Son. Who doesn't believe, he says the Father has lied. Therefore in vain the Jews say that they believe in the Father, because they despise Christ.

In the Son. Because the Father witnesses about the Son, we believe in the Son. For who believes in the Son in this manner, so that desiring well he inclines himself to him (Jesus), the Son has in himself the testimony of God, as if God witnesses about that too, that who believes in this manner will be in the number of the sons of God, for the Son himself promises so to his people: If someone will take care of me, my Father will do honor to him John. 12.. If then you have God as a witness of your faith, how will the infamy or persecution of the men harm you? If God is in our favor, who is against us? Rom. 8.

[5:11] And this is the record, that God hath given to us eternal life, and this life is in his Son.

And this is the testimony. The testimony is about the Son, and about our adoption as sons, so that by his only Son even we now [live] in hope for when in fact he gives eternal life.

And this life is in his Son. In faith, and in the confession of the name, in the receiving of his Sacraments; because no one comes to the Father if not through him. And there is no other name whereby we must be saved (Acts, 4:12). And to seem not to have said enough that life is in the Son, he adds that the Son himself is that life. For as the Father has life in himself, so has he given life to his Son to have it in himself, who gives his people eternal life. (Bede Expo. On 1 John)

[5:14] And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:

And this is the confidence. Many times he repeats the same thing that he promised so he might encourage us to pray with more vigor.

According to his will. That which he desires so that we ask for what he desires, or that we come to ask for what he desires us to be. If we desire our salvation and our neighbor’s salvation, we are not at variance with the will of God. If our will withdraws through ignorance from the will of God, the good will of God corrects our foolishness, as it happened with the apostle Paul.

According to his will. Not according to our fleshly desires, because what to ask as we should, we do not know unless he himself show his will, who understands what is useful for us better than we ourselves do. If we ask according to his will, we obtain, as when we ask for a brother for whom there is need to ask.

[5:15] And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.

We know that, etc. Because we know that we have from him the petitions which we ask, we ask for nothing which might be against him. We ask for nothing except that which he has taught us, that which he has inspired us to ask. And if we err in something, immediately we are corrected.

[5:16] If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.

He that knows his brother. He is talking of the everyday and light sins which are healed as easily as they are difficultly avoided. If you have sinned in word, in thought, by forgetfulness or by ignorance, confess to a brother, as James teaches, ask him to pray for you (James 5). And if he confesses to you in his turn, intercede for him too. Here the prayer of the Lord suffices, and mutual confession. It is a light penitence. Then if the sin is a serious one, bring in the priests of the church, and chastise yourself after their examination. (Bede Expo. On 1 John)

[5:17] All unrighteousness is sin: and there is a sin not unto death.

All iniquity is sin. Everyone as though: One must pray that his sin does not lead to death because many sins overtake all, and no one is without sin. For all iniquity is sin. But more than other sins, there is a sin that leads to death that is not committed through human weakness. Therefore, that sin is not purged even by the prayer of a righteous one: those who do such things will not inherit the kingdom of heaven.

[5:18] We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

But the generation of God, etc. Those who persevere in the generation of God are not able to sin, nor be struck by the evil one. As day and night cannot be mixed, neither can the just and the spiteful unjust mix in the generation of God. Therefore, he touches some of the wounds and afflictions, but not to their detriment. (Bede Expo. On 1 John)

Everyone which is born. Whoever is born of God does not sin. Whoever is not born of God sins. But we are among those who are born of God. Therefore we do not sin, we are not struck by the enemy, but those who love the world are subject to the evil enemy. (Bede Expo. On 1 John)

Sins not. David had sinned greatly, but because he was born of God, he belonged to the family of the children of God. Therefore he had not sinned to death, but because he was repentant he merited kindness.

But the generation. Because it is voluntarily and not by nature that a man of this kind is the son of God, he suitably adds this, 'but the generation'.

[5:19] And we know that we are of God, and the whole world lieth in wickedness.

And the (whole) world. Not only the lovers of the world, but also those recently born who do not have the ability to discern between good and evil, because of the first transgression they belong to the kingdom of the Devil, unless they are delivered from darkness by the grace of God.

[5:20] And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

And we know that the Son. Without divine knowledge no one is able to arrive at eternal life. No one is able to know without the grace of God. These things are true because no one has come to know the Son except the Father. Neither has anyone known the Father except the Son and those to whom the Son desires to reveal both the Father and the Son. For the Son reveals both, who appeared in visible flesh, the mystery of Divinity revealed to the world through the Gospel.

[5:21] Little children, keep yourselves from idols. Amen.

Little children beware. And since you know the true God and true man, and you hope for eternal life, beware of the doctrines of heretics, who put upon themselves the look of holiness, who by crooked doctrine change the glory of the incorruptible God into the likeness of corruptible things. For greed is the slave of idolatry; therefore those who place the world before God are idolaters.

Keep. Though he presents in many things with a perfect testimony, still some are able to be afraid, one could however still fear that someone, recently converted, might retain vestiges of superstition in his mind.