Bede — Commentary on Scripture

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 in him, so that when he appears, etc. Whoever remains in the Lord amidst the persecutions of the unbelievers, amidst the mockeries of carnal neighbors, has confidence in his coming, knowing that the patience of the poor will not perish at the end. But whoever is ashamed to either offer the other cheek to the one who strikes him or to patiently endure the reproach inflicted by a neighbor, or indeed other such things which the Lord commanded to observe, or certainly fears to publicly profess himself as a Christian in time of persecution, this one, undoubtedly, cannot have confidence at the coming of the Lord, for he has neglected to maintain the confidence of his profession in this life. Rather, he will be ashamed by Him at His coming. Hence it says: Whoever shall be ashamed of me and my words, him the Son of Man will be ashamed of when he comes in his glory and that of His Father and of the holy angels (Luke IX).

1 John 2:29

If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

If you know that he is righteous, know that our righteousness is now by faith. Perfect righteousness is found only in angels, and scarcely in angels if compared to God. However, if any perfect righteousness exists in the souls and spirits that God created among the angels and saints, the righteous and the good, who fell by no lapse, were not brought down by pride, but always remained in the contemplation of God's word and found nothing else sweet except the one from whom they were created, in them is perfect righteousness. But in us, it began to be according to the Spirit through faith. Whence the Psalmist says: Begin to the Lord in confession (Psalm 146). He says, begin. The beginning of our righteousness is the confession of sins. You have begun not to defend your sin; you have already started righteousness. It will be perfected in you when you will be pleased to do nothing else. When death is swallowed up in victory, when no desire will titillate, when there will be no struggle with flesh and blood, when there will be the crown of victory, and triumph over the enemy, then there wi…

If you know that he is righteous, know that our righteousness is now by faith. Perfect righteousness is found only in angels, and scarcely in angels if compared to God. However, if any perfect righteousness exists in the souls and spirits that God created among the angels and saints, the righteous and the good, who fell by no lapse, were not brought down by pride, but always remained in the contemplation of God's word and found nothing else sweet except the one from whom they were created, in them is perfect righteousness. But in us, it began to be according to the Spirit through faith. Whence the Psalmist says: Begin to the Lord in confession (Psalm 146). He says, begin. The beginning of our righteousness is the confession of sins. You have begun not to defend your sin; you have already started righteousness. It will be perfected in you when you will be pleased to do nothing else. When death is swallowed up in victory, when no desire will titillate, when there will be no struggle with flesh and blood, when there will be the crown of victory, and triumph over the enemy, then there will be perfect righteousness. Therefore, if you know that he is righteous, he says, know that everyone who practices righteousness is born of him; that is, of Christ. And because he has said, he is born of him, he encourages us now that we are born of him, so that we may be perfect. Listen of course to what follows.

1 John 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.

For this reason, the world does not know us, because it did not know Him. In this place, he calls the lovers of the world. And this is what the same will say in judgment, seeing the glory of the saints whose faith they despised, they will say within themselves, groaning and repenting: These are they whom we once had in derision, and in a likeness of a reproach. We fools considered their life to be madness, and their end without honor. How are they counted among the children of God, and their lot among the saints (Wisdom V)?

1 John 3:2 · 3 passages

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.

Dearest, now we are children of God, and it has not yet appeared what we shall be. And Paul says: For you are dead, and your life is hidden with Christ in God (Colossians III). A faithful one is dead through the extinguishing of the old life which was in sins, and has a new life in Christ through faith, the height of which is not yet visibly apparent to us.

Because we will see Him as He is. To be God is to remain eternally and immutably. Whence to Moses He says: "I am who am" (Exod. III); and: "You shall say to the children of Israel: He Who Is has sent me to you" (Ibid.). Therefore, we will see Him as He is, when we will contemplate Him in the very substance of His divinity, which in this life is granted to no one among the elect. Even the legislator, who was accustomed to contemplating the Lord in an angelic guise, beseeched, saying: "Lord, show me Yourself that I may see You" (Exod. XXXIII), and heard from the same Lord: "No one shall see my face and live" (Ibid.). However, to him, for the merit of great sanctity, He said: "I will show you all good" (Ibid.). Hence Paul also said: "Now we see through a glass in a riddle, but then face to face" (I Cor. XIII). Therefore, what was answered to Moses is true, that no one can see the face of God and live (Exod. XXXIII), which is to say, no one living in this life can see Him as He is. Many have seen, but what the will of God chose, not what nature formed. And that which John said can rightl…

Because we will see Him as He is. To be God is to remain eternally and immutably. Whence to Moses He says: "I am who am" (Exod. III); and: "You shall say to the children of Israel: He Who Is has sent me to you" (Ibid.). Therefore, we will see Him as He is, when we will contemplate Him in the very substance of His divinity, which in this life is granted to no one among the elect. Even the legislator, who was accustomed to contemplating the Lord in an angelic guise, beseeched, saying: "Lord, show me Yourself that I may see You" (Exod. XXXIII), and heard from the same Lord: "No one shall see my face and live" (Ibid.). However, to him, for the merit of great sanctity, He said: "I will show you all good" (Ibid.). Hence Paul also said: "Now we see through a glass in a riddle, but then face to face" (I Cor. XIII). Therefore, what was answered to Moses is true, that no one can see the face of God and live (Exod. XXXIII), which is to say, no one living in this life can see Him as He is. Many have seen, but what the will of God chose, not what nature formed. And that which John said can rightly be understood as: "Beloved, we are children of God, and it has not yet appeared what we shall be. But we know that when He appears, we shall be like Him, because we will see Him as He is." Not as men saw Him when He willed, in the guise in which He willed, not in the nature which remained hidden in himself even when He was seen; but as He is, which was requested of Him by Moses when he said: "Show me Yourself" (Exod. XXXIII), by Him who spoke with him face to face. Not that anyone has comprehended the fullness of God, not only with the eyes of the body but even with the mind itself. For it is one thing to see, another to comprehend fully by seeing. Therefore, what is seen is what is perceived as present in whatever way, but the whole is comprehended by seeing, as nothing of it is hidden from the one seeing, or of which the limits can be circumscribed, as nothing is hidden from you of your present will. However, you can circumscribe the limits of your ring. For example, I have given two examples, one of which pertains to the mind's sight, the other to the bodily eyes. For sight must be referred to both, that is, both to the eyes and the mind.

We know that when He appears, we shall be like Him. And Paul explains this too in other words: When Christ (he says) your life appears, then you also will appear with Him in glory (Colossians III). He says we shall be like Him, for when we enjoy the immutable and eternal contemplation of divinity, we ourselves shall also be immortal. And indeed we shall be like Him, because we will be blessed; and yet, similar to the Creator because we are creatures; for who among the children of God will be like God? Even though this might also be thought to be said about the immortality of the body. And in this too we shall be like God, but only to the Son, who alone in the Trinity took on a body, in which He died, rose again, and raised it to the heights.

1 John 3:3

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

And everyone who has this hope in Him purifies himself, etc. Many say they have the hope of heavenly life in Christ, but they make this confession void by living negligently. However, he shows a clear sign of his hope of the hereafter in himself, who strives to give diligence to good deeds, being certain that no one will reach the likeness of God in the future otherwise, unless by sanctifying himself in the present, that is, by renouncing impiety and worldly desires, and by living soberly, justly, and piously, he imitates the holiness of God. We are commanded to imitate the purity of divine holiness according to the measure of our capacity, just as we are enjoined to hope for the glory of divine likeness according to our measure, that is, the measure of the creature. It is not to be believed that the Pelagian dogma is to be supported—what is said about man "He purifies himself"—as if anyone could sanctify himself by free will without divine aid. But he who has hope in the Lord purifies himself to the extent he can by striving, and by imploring His grace in all things, who says: "With…

And everyone who has this hope in Him purifies himself, etc. Many say they have the hope of heavenly life in Christ, but they make this confession void by living negligently. However, he shows a clear sign of his hope of the hereafter in himself, who strives to give diligence to good deeds, being certain that no one will reach the likeness of God in the future otherwise, unless by sanctifying himself in the present, that is, by renouncing impiety and worldly desires, and by living soberly, justly, and piously, he imitates the holiness of God. We are commanded to imitate the purity of divine holiness according to the measure of our capacity, just as we are enjoined to hope for the glory of divine likeness according to our measure, that is, the measure of the creature. It is not to be believed that the Pelagian dogma is to be supported—what is said about man "He purifies himself"—as if anyone could sanctify himself by free will without divine aid. But he who has hope in the Lord purifies himself to the extent he can by striving, and by imploring His grace in all things, who says: "Without me, you can do nothing" (John XV); and saying to Him: "Be my helper, do not forsake me" (Psalm XXVI).

1 John 3:4

Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

Everyone who commits sin also practices lawlessness. Let no one say: sin is one thing, lawlessness another. Let no one say: I am a sinner but not lawless. For everyone who commits sin also practices lawlessness, because sin is lawlessness. The meaning of this statement is more easily understood in the Greek language in which the Epistle was written, for among them lawlessness is called ἀνομία, which means something done against or without the law, as the Greek term for law is νόμος. Therefore, when John says that everyone who commits sin also practices lawlessness, that is ἀνομία, and sin is lawlessness, he clearly indicates that whatever sin we commit is against the law of God, as the Psalmist says: "I have considered all the sinners of the earth to be apostates" (Psalm 118). For all who sin are guilty of transgression, that is, not only those who scorn the knowledge of the written law given to them but also those who corrupt the innocence of the natural law we all received in our first parent, whether through weakness, negligence, or even ignorance. Moreover, the Latin term corresp…

Everyone who commits sin also practices lawlessness. Let no one say: sin is one thing, lawlessness another. Let no one say: I am a sinner but not lawless. For everyone who commits sin also practices lawlessness, because sin is lawlessness. The meaning of this statement is more easily understood in the Greek language in which the Epistle was written, for among them lawlessness is called ἀνομία, which means something done against or without the law, as the Greek term for law is νόμος. Therefore, when John says that everyone who commits sin also practices lawlessness, that is ἀνομία, and sin is lawlessness, he clearly indicates that whatever sin we commit is against the law of God, as the Psalmist says: "I have considered all the sinners of the earth to be apostates" (Psalm 118). For all who sin are guilty of transgression, that is, not only those who scorn the knowledge of the written law given to them but also those who corrupt the innocence of the natural law we all received in our first parent, whether through weakness, negligence, or even ignorance. Moreover, the Latin term corresponds to the same reasoning since iniquity is called as if it is contrary to equity, and whoever commits sin also practices iniquity, and sin is iniquity. Because whoever sins clearly exists in opposition to the equity of divine law by sinning. However, lest we who cannot be entirely free from sins and iniquities lose all hope of salvation, let us see what follows about the Lord:

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 that He appeared to take away sins, etc. John the Baptist also bore witness to this about the Lord, saying: Behold the Lamb of God, who takes away the sins of the world. The Lord was able to take away sins because there was no sin in Him. Many and so great men came into the world perfect, but none of them could take away the sins of the world, because none could be without sin in the world. Therefore, let not Pelagius boast, nor let Julian, his follower, exalt himself, hearing that everyone who has hope in the Lord sanctifies himself. For no one takes away sins, which even the law, although holy and just and good, could not remove, except Him in whom there is no sin. He takes them away by both forgiving what has been done and helping that it may not be done, and by leading to a life where it is utterly impossible for them to be committed.

1 John 3:6 · 2 passages

Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.

Everyone who remains in Him does not sin. To the extent he remains in Him, to that extent he does not sin.

And everyone who sins has neither seen Him nor known Him. He speaks of the vision and knowledge of faith, with which the righteous even in this life delight in seeing God, until they reach the very form of His open vision in the future, of which it is said above: For we will see Him as He is. Therefore, everyone who sins has neither seen Him nor known Him. For if he had tasted and seen how sweet the Lord is (Psalm 34), he would by no means separate himself from the vision of His glory by sinning. And to the extent that the righteous recall the abundance of His sweetness and exult in His justice (Psalm 145), to that extent they strive to keep themselves from sins, seeking to harmonize with His immutable and incomparable justice.

1 John 3:7

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

Little children, let no one deceive you. Whoever practices righteousness is righteous, etc. And above: He purifies himself, it says, just as He is pure. Not that our righteousness or holiness can be equal to the divine, since it is written: There is none holy like the Lord (1 Samuel 2), but just as there is much difference between the face of a man and the image in a mirror, because the image is in imitation, the body in reality, and yet, just as here are eyes, so also there; yet the matter differs, but just as it pertains to likeness, so also we indeed have the image of God, but not the one which the Son, equal to the Father, has. For we also, according to our measure, if we were not in some way like Him, would by no means be called similar. Therefore he sanctifies us, just as He is holy. But He is holy in eternity, we are holy by faith. We are righteous, just as He is righteous. But He in the immutable perpetuity itself, we righteous by believing in Him whom we do not see, so that we may someday see.

1 John 3:8 · 3 passages

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.

Whoever commits sin is of the devil. Not deriving the origin of the flesh from the devil, as the Manichean impiously believes of all men, but taking the imitation or suggestion of sinning from him, in the same way that we become children of Abraham by imitating the faith of Abraham. And conversely, the Jews, who are children of Abraham, by abandoning the faith of Abraham, have become children of the devil, as the Lord says to them: You are of your father the devil (John 8).

For the devil has been sinning from the beginning. When he mentioned "from the beginning," he added the verb in the present tense, "sins." Because from the beginning when the devil started to sin, he has never ceased, neither restrained by the enormity of present punishments nor the fear of future ones. Therefore, it is said to be justified for anyone who neglects to turn away from sin. But the devil sins from the beginning, from that moment when he himself was made, when also the origin of all creatures began. For it is not to be doubted that angels were created among the first creatures, but while the others returned the glory of their condition to the praise of the Creator, he who was first created, as soon as he beheld the height of his own brightness, swelled with pride against the Creator with his followers, and through that same pride, sinning from the beginning, was transformed from an archangel into the devil.

The Son of God appeared to destroy the works of the devil. All sinners are born of the devil in as much as they are sinners. Adam was made by God; but when he agreed with the devil, he was born of the devil, and begot all such as he was. That birth cast down to death; the second birth, which is baptism, raised up to life. That birth brings sin with it; the second birth frees from sin. Therefore Christ became man, to free mankind from sin; of which release it is rightly added:

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.

Everyone who is born of God does not commit sin, etc. However, this is not said of every sin: for if we say that we have no sin, we deceive ourselves (1 John 1), but of the violation of charity, which one who has the seed of God, that is, the word of God, by which he is reborn, cannot commit within himself. For following this, he manifests it, saying:

1 John 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.

By this, the children of God and the children of the devil are made manifest, etc. Therefore, only love distinguishes between the children of God and the children of the devil. Those who have charity are born of God. Those who do not have it are not born of God. Have whatever else you will, if you do not have this alone, it profits you nothing. If you do not have others, have this, and you have fulfilled the law. For he who loves his neighbor has fulfilled the law. And the fullness of the law is charity.

1 John 3:11

For this is the message that ye heard from the beginning, that we should love one another.

For this is the message that you heard from the beginning, that you should love one another. The Lord saying: This is my commandment, that you love one another (John XV).

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.

Not as Cain, who was of the evil one, etc. He explains how Cain was of the evil one because he himself had evil deeds. Therefore, where there is envy, brotherly love cannot exist; but the sin of the evil one, that is, the devil, is in such a heart, for the devil also cast out man through envy. Therefore, the righteous deeds of Abel signify nothing but charity. The evil deeds of Cain signify nothing but fraternal hatred. It is not enough that he hates his brother and envies good deeds (thus). Hence, men are distinguished. Let no one heed words, but deeds. Why, if he does not do good for his brothers, shows what he has within himself? Men are tested by temptations.

1 John 3:13

Marvel not, my brethren, if the world hate you.

Do not marvel, brothers, if the world hates you. He calls those who love the world worldly. Nor should it be wondered that those who love the world cannot love a brother separated from the love of the world and intent only on heavenly desires. For religion is an abomination to a sinner, as Scripture testifies.