Oecumenius

And this is the promise that we have heard from Him; and we announce to you that God is light, and in Him there is no darkness at all.
Having said this, John resumes the conversation, explaining what the announcement he heard is: and he says that this is that God is light, and in Him there is no darkness at all. And where did John hear it? From Christ Himself, who said: "I am the light of the world (Jn. 8:12);" and: "I came as light into the world." (Jn. 13:46) Light therefore is, and darkness is not in it. Spiritual light, however, stirs the eyes of our soul to its reception, turning away from all these material things, and urging solely towards its desire with loving affection. However, darkness signifies either ignorance or sin. In God, indeed, neither ignorance nor sin can be found. For these refer to material things and the structure that is found among us. If it has been said elsewhere: "Darkness has been placed as a hiding place for Him," (Ps. 17:12) it was nonetheless said "has been placed;" not, however, "he is darkness," as it was said, "God is light." For it is one thing that is placed by Him who places. Here, then, darkness signifies ignorance, which consists in the fact that God cannot be comprehended: and this is ours, not God's. Therefore, something is placed among those things that do not belong to anyone, nor for his own sake, but for someone else that concerns him. That he also calls darkness sin is evident from what has been said by the same in the Gospel. For what does John say there? "And the light shines in the darkness, and the darkness did not comprehend it (Jn. 1:5);" by calling darkness our substance, which is subject to sins, in which he was made or by which he was assumed, he did not contract impurities from it: for he did no sin, etc.

If we say that we have fellowship with Him and walk in darkness, we lie and do not practice the truth. But if we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.
Since therefore we are called to have fellowship with God, who is light; furthermore, in such light the darkness cannot stand, as has been demonstrated, nor can we, who are partakers of the light, thereafter receive darkness in ourselves, lest we suffer the penalties of falsehood and be separated from the fellowship of light along with falsehood. Therefore, having mutual fellowship (namely, both among ourselves and with the light), we make ourselves difficult to sin.
But how will this happen to us, John says, who have previously offended in many sins? For no one who is truthful and accustomed to speaking the truth will dare to say that he is without sin. Therefore, if anyone is surrounded and occupied by this fear, let him be of good spirit, he says, for he has been purified by the blood of His Son Jesus Christ shed for us, having contracted a fellowship with Him. Therefore, observe that because of the supreme union, He also calls the Son of the Father the nature assumed from us, whose blood is undoubtedly of the assumed nature and not of God.
How then, is Nestorius mad and impious, who separating the flesh of the Son does not allow His mother to be called Θεοτόκον, that is, the Mother of God? "But if we walk in the light, as He is in the light," (1 Jn. 1:7) it should be understood that the understanding of the whole sentence is the overturning of the blasphemy of the Jews (see Rev. 2:9): for they indeed said of Christ: "We know that He is a sinner." (Jn. 9:34) John says therefore: If we do the works of light, we are partakers of him; but if we do not, we are strangers to him. How then, is he not truthful, he asks, and has committed no sin, although "he was rejected by us among sinners?" (Is. 53:12) If therefore we who said, "His blood be upon us and upon our children," (Matt. 27:24) boldly say that we have not sinned, we deceive ourselves (1 Jn. 1:8) or are deceived, as if it were not a sin to crucify Christ.

If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us of our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.
"If we confess our sins." John repeats the statement, using it more richly, so that the frequency of the produced refutation may restrain them by the degree of sin itself and invite them to confession. However, John indicated how much good arises from confession when he said: "Say your sins first, so that you may be justified." (Is. 43:26) However, it was also the custom of the Teacher of this beloved disciple to repeat the same things more frequently, first moderately, then more perfectly, wishing to make the understanding of the words more effective, and striving to instill their habit into the listeners.
Indeed, John called God faithful. This means “truthful”. For "Πιστός", that is, “faithful”, is said not only of one to whom something is entrusted, but also of one who is confirmed in truth, who by his truthful manner causes others to become partakers of this as well. Therefore, God is called faithful in this way: just, indeed, as one who does not reject those who approach him, regardless of the sins they have committed. Therefore, he undoubtedly forgives the sins of those who run to holy baptism through repentance, whether they have sinned against him or against another.
There, if we confess, John says, we shall obtain appropriate forgiveness. But if we shamelessly say that we have not sinned, we shall commit a double evil, both showing ourselves to be liars and slandering God, who surpasses all truth, with falsehood. For He Himself says through the Prophet: “They have repaid me evil for good.” (Ps. 109:5)
And again from John’s own mouth: “If I have spoken wrongly, testify to the wrong; but if rightly, why do you strike me?” (Jn. 18:23) If, with these things being so, we still say that we have not sinned, we deny his words, which are spirit and life. (Jn. 6:64) "For the words that I speak," he says, "are spirit and life." And if we no longer have his word dwelling in us: what could be more serious?

My little children, I write these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sins: and not for ours only, but also for the whole world.
Knowing our instability and inclination to sin, and that we always have a tendency towards worse things, and that there is a envious demon lurking against our salvation, it is necessary for those who have already become familiar with God to live cautiously to avoid sinning: John adds that even if we fall after remission, we should not despair of ourselves. For if we turn back, we will attain salvation through the Mediator, the Lord Jesus Christ. For He, interceding for us with the Father, will appease Him not for ours only, but also for the whole world. He said this either because He was writing to the Jews, so that the repentance would not be concluded only for them, but would also extend to the Gentiles; or because the promise was not made only to those who were alive at that time, but also to all who would come afterward.
John indeed calls Him an Advocate who prays or pleads with the Father for us. However, these things are said with regard to human nature and a certain privilege: just as that saying, "The Son can do nothing of Himself." (Jn. 5:19) For He says this so that He does not appear to oppose God. For he had shown that the Son also had the power to forgive sins in the case of the paralyzed (Matt. 9:2-6), and by giving His disciples the authority to forgive sins, He demonstrated that He conferred this power by His own authority. (Jn. 20:23)
But as we said, either the Apostle is saying this as a certain privilege, or he is showing the same nature of the Son with the Father and the same power, and that whatever one of the three holy persons would do, it would be common to the others.

And by this we know that we have come to know him, if we keep his commandments. Whoever says, "I know him," but does not keep his commandments is a liar, and the truth is not in him. But whoever keeps his word, in him truly the love of God is perfected. By this we know that we are in him. Whoever says he abides in him ought to walk in the same way in which he walked.
"And by this we know." When John had said above that those who believed in the Lord have fellowship with him (1 Jn. 1:6), he now presents what confirms that fellowship towards him, and he says: "And by this we know that we have come to know him." This divine man often uses similar expressions in the same way: as when he says: "He was in the world, and the world was made through him, and the world did not know him." (Jn. 1:10)
Thus, therefore, John now uses the word "to know." That we know him, that is, that we are mixed with him, from this we know if we observe his commandments. The word γινώσκειν, that is, "to know", signifies two things, especially in sacred Scripture, namely to know something: as when it is said: "I have known that the Lord will execute judgment on the poor." (Ps. 139:1) Moreover, it signifies an all-encompassing connection and confirmation towards someone, which is called knowledge: as when it is said, "The Lord knows the ways of the innocent," (Ps. 37:18) and as Paul says, "That we may know God just as we are also known by Him." (1 Cor. 13:12) Similarly, it must be said about ignorance that it is understood in two ways. For just as it seems to external writers that there is one knowledge of opposites. According to this, therefore, to know is taken in two ways in this context. Indeed, when it says, "By this we know," it is taken for knowing; but when it is said, "That we know him," this means that we are firmly joined with him. For he who has a partnership with someone is also joined and connected to him in what he shares.
Therefore, John also adds, "we keep His commandments." From this, that is also resolved: "The Lord knows who are His," (2 Tim. 2:19) and that: "He made Him who knew no sin to be sin for us:" (2 Cor. 5:21) and anything else that is discussed in Sacred Scripture regarding knowledge or ignorance. Then, on the contrary, he confirms the same, using a more abundant proof, and says: Whoever says, "I know him," or "I have fellowship with him," and does not keep his commandments is a liar. For how can it be that the same person is joined to him and yet not joined? Certainly, keeping the commandments indicates obedience, while not observing them indicates that one is by no means a friend.
Therefore, whoever knows God is also known by Him, either having become a partner with God and united with God; and in this, the love of God is evident, through which love he will have the perfection that is in God, and by this, he will judge his closeness to God. For perfect love is indeed exhibited through works. However, since it happens that someone may convey precepts rightly and precisely, while their own affections are sluggish: this is far from God. Therefore, it is said that one who abides in God should also direct the paths of their own life according to Him.

Brothers, I am not writing a new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. Again, I write a new commandment to you, which is true in Him and in you: because the darkness is passing away, and the true light is already shining. He who says he is in the light and hates his brother is in darkness until now. He who loves his brother abides in the light, and there is no cause for stumbling in him. But he who hates his brother is in darkness and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes.
It concerns the love for one's neighbor, and it states that the connection to God or love is first known through love for one's neighbor. For it cannot happen that one who has been enlightened by the knowledge of God and filled with His love has darkness due to hatred against his brother. Indeed, light and darkness cannot coexist in the same and according to the same. Therefore, one who is illuminated by love for God is ignited towards the love of his brother, and having God, he also has light towards his brother.
He who says he loves God and hates his brother is in continuous darkness, always blind in his intellectual eyes as one who has lost the light that was from the connection with God and with his brother: nor does he know how to proceed thereafter. Since this letter was general and directed commonly to all, both Jews and Greeks: to the Jews indeed he directs his speech when he says, "I am not writing a new commandment to you, but an old one," speaking of love. For it is written in the tablets of Moses: "You shall love your neighbor as yourself." (Lev. 19:18) To the Greeks, indeed (let someone say), what is written about the ancient commandment, when this is found nowhere? Therefore, we say that there was also a written law concerning love for neighbors. Where and how? Indeed, it is written on the tablet of the heart through natural understanding. And that the natural intelligences sown in us are called law, Paul is correct to confirm this statement, who says: "I see another law opposing the law of my mind which is in me." (Rom. 7:23) The law, therefore, or the old commandment, was also received by the Greeks, as nature itself is a lawgiver, that they should be kind to all relatives and love one another, inasmuch as man is a social animal: which could not happen without love. Moreover, the ancients write in history that many men have exposed themselves to death for one another. Our Savior gives a greater sign of love when he says, "Greater love has no one than this, that someone lay down his life for his friends." (Jn. 15:13) Thus, concerning the commandment of love for one's neighbor, which has long been established for both Jews and Greeks, John says: "Besides the old commandment that you heard about loving your neighbor, I am writing a new commandment to you: which is true in him who made you familiar with God, and in you who have communion with Him. For he himself says: “I have come as a light into the world,” (Jn. 12:46) and the true light, according to his word, now shines (Jn. 1:9); furthermore, in the light, darkness cannot stand (Jn. 1:5): let the true light of love shine from now on (Matt. 5:16), with genuine affection towards your brother, and let the darkness of hatred pass away, that is, let it depart, let it perish."
The phrase means passing away also, as the blessed Paul, where he says, “For the form of this world is passing away.” (1 Cor. 7:31) — In another manner concerning this: “I write a new commandment to you." This commandment is new, in that the commandment of Moses was not universal, but distinct according to those who were of the same kin or tribe, urging to love only friends (Lev. 19:18), while having hatred for enemies, as it says: "You shall love your friend and hate your enemy." (Matt. 5:43) The command of the Lord and His apostles, however, is very new, instructing: "Love your enemies and do good to those who hate you," (Luke 6:27) holding to natural existence, and not to that natural affection which clings to wicked men given over to evil arts out of malice.
"he who hates his brother." This kind of thing is said in these words: He who says he is of Christ and hates his brother is a liar and is not of Christ. For if Christ loved him so much that he laid down his life for him, how can he who claims to be of Christ hate his brother for whom Christ died? Or even in this way: Whoever says he is of God and hates his brother who is Christ (for he himself says, "I will declare your name to my brothers" Ps. 21:23) is not of God, but of the Devil. For if he were of God, he would surely love his brother, and thus also Christ.

I write to you, little children, because your sins are forgiven for His name's sake. I write to you, fathers, because you have known Him who is from the beginning. I write to you, young men, because you have overcome the wicked one. I write to you, little children, because you have known the Father. I wrote to you, fathers, because you have known Him who is from the beginning. I wrote to you, young men, because you are strong, and the word of God abides in you, and you have overcome the wicked one.
Since John had said: “I write a new commandment to you” (1 Jn. 2:8), it also signifies the nature of those who are to receive the letters: this, however, is designated by progress and promotion according to physical growth. For he knew that not all would receive the message with equal honor nor with equal spirit and zeal: but these, indeed, like little children, more in the manner of instruction; to whom, however, he promises the remission of sins through faith in Christ.
But others, like those who have advanced to the perfect man, to the full stature of Christ, (Eph. 4:3) and live so that they can also make others sons: to whom it is also testified that they have knowledge of him who is from the beginning. But who is he who is from the beginning (1 Jn. 2:8), except the Word of God, which was in the beginning with God? (Jn. 1:1)
Moreover, others are like young men, who, have overcome energetically and strongly against affections and the afflictions of insults, are testified to be about to receive the palm of victory (see Rev. 7:9). Thus, approaching in another way, John repels the same, adapting the discourse of doctrine to the measure of spiritual understanding. Therefore, I say, since I know you will receive in various ways what has been written by me, it is necessary for me to measure my doctrine according to the nature of your age: and with these, certainly as with children who have known the Father, I truly say God: but with those as with fathers, who have something more than children in knowledge, not only that they have known him as a Father, but also as One who is without beginning, and whose beginning no one can describe: for he was in the beginning.
It is right and proper to add more perfect treatises: indeed, to those strong young men, suitable for struggle and contests, to anoint them: to whom, while declaring the clarity of victory, it shows that discussions on theft and military matters are necessary. Thus, therefore, according to the ages, with the spirit tempered by its own discourse: while these were indeed affected by his treatises, others would approach faith in such a way that they ought to be instructed in various ways according to their quality, John subsequently adds a discourse of exhortation, and says:
"Do not love the world." (1 Jn. 2:15) He speaks these things as if to children. For children are always affected by apparent pleasure. Then, stating the reason why one should not love the world and the things that are in the world, he confirms the doctrine handed down to the fathers and the young men: for they are helped by a more perfect disposition. And do not think that he has signified by his discourse what the world is, gathered from heaven and earth; he adds who the world is, and what those things are that are in the world.
And indeed, it says that the world is a vile crowd, which has no love of the Father in it. But what are those things that are in the world? They are the lust of the flesh that are fulfilled by the lust stirred up by the flesh. For the eyes, which hold the foremost place among the senses, encompass everything else as well. All evil revolves around lust: adultery, drunkenness, inappropriate love; arrogance, wanting to surpass everyone, suggested by lust so that whatever arises is accomplished by arrogance; murders, indeed these for greed, those to destroy adversaries; deceit, and these so that whatever is a barrier to us, we undermine by deceit. And to sum it up in one word, whatever is opposed to God is born from the lust of the flesh.

Do not love the world, nor the things that are in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, namely 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. And the world is passing away, and the lust of it: but he who does the will of God abides forever.
We have already mentioned what John is calling the world, “a vile crowd”, for which the Lord also says to the disciples: “You are not of the world, just as I am not of the world.” (Jn. 17:16) The father of this world is the Devil (see Jn. 8:44 and 2 Cor. 4:4), I say, of worldly pleasure and confusion. Therefore, the Lord says to the Father about His disciples: "I do not ask that You take them out of the world, but that You keep them from the Evil One," (Jn. 17:15) or from the world: whom He also says elsewhere is “established in the evil one” (1 Jn. 5:19). — In another way: If the Evil One opposes the good Father, then he who serves the desires of the world is not from the Father, but is of the world; it is clear that he who is not from the Father, but from the world, is also from the Devil: as He says to the Jews in the Gospels: "You are not from the Father, but from the Devil" (Jn. 8:44): that is, from worldly pursuits and exercises, of which the Devil is the sower and planter. (see Matt. 13:24-43)
And he said, these lust of the flesh do not have durability and subsistence, but pass away: those, however, that are done according to the will of God abides forever. But the persistence of the wise is not to despise by contempt and to cling to things that perish: they do something similar to one trying to build a house with a shadow, "but he who does the will of God." But what is the will of the Father? That they believe in Him Whom He has sent. (see Jn. 6:29)

Little children, it is the last hour: and as you have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour.
"it is the last hour." In this way, the discourse can be more easily understood: Since the Catholic Epistle is suited to each person regardless of the time, and there is no prescribed end of life for each individual, yet each one has an uncertain end, it is rightly applied to each one's end, so that, as the final time of life that threatens each individual, forethought and sobriety may follow: and thus a life irreproachable and pure may always be conducted in actions by Christians. Nor does any madman have a place for mocking this, if it has been said for so many years: it is the last hour, and yet until now it has not been measured or calculated that last moment. Indeed, if you compare the span of time from the creation of the world, how much has been elapsed from that time until now? I mean the time since Christ was born.
Furthermore, if anything is divided into three parts, namely the first, the middle, and the last, whatever follows from the middle can certainly be called the last without any absurdity. Certainly, if the Lord came according to the middle of ten thousand years (since His coming to earth was almost in the fifth millennium), whatever follows from this, as that which follows the middle, could be justifiably called the extreme and the last; for instance, from a hundred years, even the first, namely ten or twenty, and so on for the subsequent ones, could be called the last.
Therefore, here too, since the time of the Lord's coming had passed through the middle of the thousand years, whatever follows from this can rightly be called the last or extreme. This is therefore most true, even according to John Chrysostom [Easter Sermon]. The last or extreme can also be understood as the worst, as when we say: He has reached the extreme of evil. Therefore, since the world was then shaken by great evils, the Devil developing these things after the coming of that Savior, whether for the temptation of the good or for the confusion of those things which are better, so that no one could discern what was good and what was not good: for this reason, that time is called the last hour, as it brings forth that which is worst, when it has the character of the most foul and thickest waste.
However, it confirms that it is the last hour, or the worst, even according to the substance of time from the Antichrist. For if we expect the Antichrist, he says, in the last times, but now many antichrists are present in this life (he mentions Cerinthus and those like him), it is evident that the time of the end is imminent, while many antichrists precede one and prepare the way for him. Then John adds to this saying whom the antichrists have come, namely that they are from among us, etc.

They went out from us, but they were not of us: for if they had been of us, they would have continued with us; but they went out, that it might be revealed that they were not all of us. But you have an anointing from the Holy One, and you know all things. I have not written to you because you do not know the truth, but because you know it, and that no lie is of the truth.
"They went out from us." However, John adds this, having laid down or started nothing for the explanation of the speech: I say, as if John had asked himself: And where do these “antichrists” (1 Jn. 2:18) come from? Then he would have added, They went out from us. Since it ought to have been done this way, he does not do this, but rather in a confused manner, perhaps showing through the confusion of speech the distress John had concerning them. But why are those who went out from the Lord's disciples called antichrists? So that they could be regarded as trustworthy by those who were being led astray, as if they were from the disciples, and they made their preaching in accordance with the teacher's and instructor's opinion: nor did they have a completely contrary preaching. Therefore, it is said of them, "They went out from us." For when they became disciples, they departed from the truth and found their own blasphemy. It must be understood, however, from where these antichrists came, so that the statement may be clearer.
"but they were not of us." That is, concerning the sort of those who are saved: for if they had been of us, they would have continued with us. But now it has happened to them that they became revealed, that is, it became known to all that they were completely alienated from us, and joined to those who were not of us. For there are among them some who were never of us, to whom they have joined themselves, who have went out from us. Because of these things, John said, “not all are of us.” For among us, who were domestic and familiar, others followed those who were external to us: choosing rather to live self-indulgently in the manner of the pagans than moderately and honorably with us.
Having said this, lest it seem to him that he alone attributes knowledge of these things and thereby becomes arrogant against the faithful, as if he alone knew them, he adds: "But you have an anointing." As if to say: But why do I tell you these things as if you were ignorant? There is no ignorance of these matters among you. For you have received the sacred anointing through holy baptism, and through this, the divine Spirit, who leads you into all truth. (Jn. 16:19)
Since this is the case, you know that I have not written to you because you do not know the truth, but because you know it. What are these? The last hour, the coming of the Antichrist (1 Jn. 2:18), that all things are full of lies. Therefore, because lies abound, he says: I also say that many antichrists have come. For if Christ is the truth, whom you also know, you have the truth in yourselves, certainly since the liar is contrary to the truth or Christ, he is an antichrist.

Who is the liar, except for the one who denies that Jesus is the Christ? This is the Antichrist who denies the Father and the Son. Whoever denies the Son does not have the Father either. Therefore, let what you heard from the beginning remain in you. If what you heard from the beginning remains in you, then you will remain in the Son and in the Father. And this is the promise that he himself made to us, eternal life.
Here too, we must hear the conjunction καὶ, that is, "and", for the sake of clearer understanding, so that the sense is this: And who is the liar, except for the one who denies that Jesus is the Christ? But the wicked Simon was raving, claiming that there was one Jesus and another Christ: the Jesus who was born of the holy Mary; but the Christ who descended from heaven into the Jordan. Therefore, he who applauds this lie, John says, is the Antichrist. This, however: This is the Antichrist, must be understood in two ways, both regarding the one who denies that Jesus is the Christ, and regarding the one who denies the Father and the Son. For he, John says, who denies the Father and the Son, is also a liar and an antichrist.
For some heretics, from whom the impure Valentinus arose, claimed that there is another unnamed Father besides him who is called the Father of Christ. They also deny the Son, because they say he is merely a unveiled man and not God by nature, as if he were from God. "Whoever denies the Son does not have the Father," just as the Jews, while denying the Son, pretend to know the Father and claim this for themselves. But let them know that they have not known the Father either; for if they had known, they would have known that He is also the Father of the Only Begotten Son. The same nonsense was also uttered by those who followed Simon. Therefore, John says this: but you, let what you have heard from the beginning, namely the divine teaching about Christ, remain in you. The name means, "Let it remain in you."
"For if what you heard from the beginning remains in you, you will also remain in the Son and in the Father." This is, you will be his partners.
"And this is the promise." For the conjunction και, that is, "and", must be taken causally for "indeed". But what is the promise? It is that which the Lord says to the Father: "That as I am in you and you are in me, so they may be one in us." (Jn. 17:21) And again: "That they may have eternal life. And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent." (Jn. 17:3)

I have written these things to you about those who are trying to deceive you. And as for you, the anointing that you received from him remains in you. And you do not need anyone to teach you, but as his anointing teaches you about all things, and is true and is not a lie, just as it has taught you, remain in him.
"Truly, concerning these things", John adds: "I have written to you about those who deceive you": that is, because of the heresies that have emerged.
Then he again adds what we mentioned before, making it so that his speech is not burdensome to them, "the anointing that you received from him remains in you."
What that is, John already has said, namely that the Holy Spirit speaks. Therefore, since you have the Holy Spirit, you have it firmly within yourselves, you do not need anyone to teach you: but as the anointing or the Spirit itself teaches you about all things, just as it has taught you, abide in Him (verse 28): for it is true, and it is not a lie, that which it has taught you.
"And the anointing that you have received." This is the sequence of the letters: And you, since the anointing which you have received from him remains in you, do not need anyone to teach you.

See what kind of love the Father has given us, that we should be called children of God. For this reason the world does not know us, because it did not know Him. Beloved, we are now 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; for we shall see Him as He is. And everyone who has this hope in Him purifies himself just as He is pure.
After John spoke about the assembly of antichrists and their perverse doctrine, by which they have made themselves revealed as if by a certain mark [χαρακτηρί]: and he sufficiently strengthened them, so that they would persist immovably in those things in which they had been instructed, he then adds the reward also set aside because of these things, making them stronger through the clarity of the rewards, and says: "abide in Him." (1 Jn. 2:27) Why? “So that when He appears we may have confidence.” (1 Jn. 2:28) For what is clearer or more desirable than the confidence with which we will present our labors completed in life to Christ, doing this with confidence and not experiencing shame at his coming? And since it was likely that some would ask by what works they could become pleasing to Him, John teaches this also and says: If you know that He is righteous, you know that everyone who practices righteousness is born of Him: (1 Jn. 2:29) for the righteous produces righteous ones. Furthermore, no one is unaware of how this relates to our glory and confidence: just as no one is ignorant of the greatness and quality of the love and kindness he has shown towards you.
For see what he has given us, that we should be called his children. And if this is hidden from those who are in the world, that we are the children of God, do not marvel at this: for this reason the world does not know us, because it did not know Him who adopted us as children. That the world is called a chaotic multitude, we have demonstrated in many places. Then, after John confirmed the adoption, he clearly says after this the glory and confidence or freedom that is reserved for those who have been adopted, and he says:
"Beloved, now we are children of God." But if he were to say: Indeed, Beloved, from the preceding you know that we are adopted as children of God: and if this has not yet been revealed, do not be troubled: for what is now uncertain will be revealed when He is revealed. Indeed, we will display the glory of adoption appearing as His likeness; for children are altogether like their father.
But having confidence toward Him as children, we shall see Him as He is: not certainly according to His nature; for this is impossible for created nature: but what? the righteous of the righteous, the pure of the pure. For like follows the like. For this reason, I said a little earlier that we shall be like Him: not according to nature; for otherwise He would have said not "like," but "the same," but now because this will not happen, He said "like," according to the quality of glory, indeed. It should be noted, however, that he did not say previously, "Everyone who has done or will do righteousness," but "He who does." For virtues always operate: and while they are being done, they have being; but those that cease or are to come, do not even have being.

Everyone who commits sin also commits iniquity, and sin is a transgression of the law. And you know that He appeared to take away our sins: and in Him, there is no sin. Everyone who abides in Him does not sin. Everyone who sins has not seen Him nor known Him. Little children, let no one deceive you. Whoever practices righteousness is righteous, just as He is righteous. Whoever commits sin is of the Devil, for the Devil has sinned from the beginning. For this purpose, the Son of God was revealed, that He might destroy the works of the Devil.
Confirmed in the previous discourse about righteousness from the good of righteous, now also takes on demonstration from the opposites and those things that happen to them, and says: "Everyone who sins." Saying something like this: You who have been adopted, do righteousness, nor present yourselves idle in this. For just as in sin it is not he who has done or will do it, that one is called a transgressor or a sinner, but he who clings to evil and is its operator: so too the righteous one is not called he who accomplishes nothing, or the lazy one, but the diligent.
It should be noted, however, that sin (αμαρτία) is indeed a fall from that which is good; iniquity (ἀνομία), on the other hand, is a transgression against the established law. And both of these have their origin: namely, sin is an erosion from that which is good; whereas iniquity is to commit an offense against the established law.
They agree among themselves and are concerned with the same thing. For he who sins strays from the goal that is according to nature and in nature itself: for the goal of human nature is to live according to reason, so that it is far removed from foolishness. Similarly, he who acts unjustly transgresses the law given in nature, affected by greed. Therefore, the disciple of the Lord rightly transformed both into the same.
"And you know that He appeared." You can no longer have a place for sinning. For when Christ came to take away our sins, since he was not a partaker of sin, it has not been left to you to sin any longer, you who have come to him and have been confirmed in his faith. For this is what he means when he says:
"Everyone who abides in Him." But this is the one who approaches virtues seriously and without pretense, and never ceases from their operation.
"and in Him, there is no sin." The conjunction “καὶ” is taken for "and."
"Everyone who sins" and so on. When John had said that he had appeared, and the reason for his appearing, namely to take away our sins, that is, to remove and erase them from the midst, as one who had not sinned, he adds: "Everyone who sins has not seen him."
But if you, John said, who saw him while he was revealed, also received a sign [σημεῖον] that you have seen him, namely that you are not easily caught by sin as if perfectly confirmed in him, certainly those who sin have not seen him, and therefore nor have known him: saying that they have seen and known not according to the bare sight of the eyes, nor that they have acted towards knowledge according to a simplistic imagination, but that they have approached him with some judgment and knowledge, as we said above.
But he proceeds more firmly with these words, saying: "let no one deceive you." For it cannot be otherwise than this: He who does righteousness knows the Righteous One, and is righteous, just as He is, that is, God. And just as this is true, so also equally: he who easily sins is from the sinner; however, this one is the Devil, as he who sinned from the beginning. Therefore, God, providing for His creation, became righteousness and sanctification, was revealed or appeared in the world, to take away the works of the Devil, which are sin.
"Whoever commits sin is of the Devil." Since the Devil was changed by sinning, anyone who acts sinfully operates under his influence: for the Devil first enters the sinner through the prompting of wicked thoughts, just as in Judas. But someone may say: How does the Devil enter those who sin (Luke 22:3; Jn. 13:27), since they have already sinned by giving him a place? (Eph. 4:27) To which it must be said that commits sin is the same as to sin by giving place to the Devil. For he gives place to him who is subject to lust, after he has effectively received him, perfecting sin: for this signifies to do it. And he rightly said here: "Whoever practices," not "Whoever practiced"; since he who repents is no longer of the Devil: but only he who still commits sin. For thus also he is a servant of sin who commits sin, and not who did. Therefore John says: "Everyone who does sin is a servant of sin." (Jn. 8:34)

Everyone who is born of God does not sin, because His seed remains in him, and he cannot sin, because he is born of God. By this, the children of God and the children of the Devil are obvious. Whoever does not practice righteousness is not of God, nor is he who does not love his brother.
"Everyone who are born of God." For everyone who commits sin is of the Devil, and inasmuch as he sins, he is also called the child of the Devil; thus, blessed Paul said to Elymas: "O full of all deceit and all cunning, son of the Devil, enemy of all righteousness" (Acts 13:10); it is evident that even he who is born of God, as the Son of God, does not sin, and the reason is that his seed, namely, of God, or the Spirit that we have received as a gift, which remaining in us or being established, prevents our mind from receiving sin.
But Christ himself, as dwelling in the faithful, makes them children of God, inasmuch as all nations are blessed in the seed of Abraham, who is Christ. (Gen. 22:18; Gal. 3:9) Now, however, John proceeded in such a way in his speech, confirming what he had said before, I indeed say that the faithful are the children of God, and making that obvious, both from the same matter, namely, not to sin; and from the contrary, as we said a little earlier. For just as this contrary relates to that contrary, so again that contrary relates to this contrary according to dialectical arguments5. But consider the exact statement. For John did not first say that one is born of God or of the Devil, unless the works of either justice or iniquity are accepted beforehand. For from these indeed comes the adoption, either of God or of the Devil.
Although we have been saved by grace, this is said because of God's exceptional kindness, for although we had sinned permanently, He does not remember the evils for our salvation. (Eph. 2) Indeed, He does not give salvation to the idle. Paul confirms this by shouting: "To those who were called according to His purpose." (Rom. 8:28) Similarly, those who have been adopted by the Devil as children, although they are alienated from the womb (Ps. 58:3), since they have not yet acted according to the proposed evil: nonetheless, this is said because of their fiery hatred; for it does not happen without the operation of evil that one becomes proper and domestic to the Devil: but he who commits sin is taken by the Devil, whether as a child, so that he may further willingly commit evil, or as a servant, because he has been overcome by the wicked one, and led captive and condemned to his service.
However, it should also be noted that John did not say that he who is born of God does not sin, lest he also include infants, who from the womb have that they do not sin: but he said, "he cannot commit sin." Indeed, that: "He does not sin," corresponds totally to the denial; however, this: "He does not commit sin," signifies that he does not touch it out of affection. For this reason, John also adds that he cannot sin, not saying this according to the impossibility of nature, just as we say of irrational beings that they cannot receive knowledge: but he discusses this because of voluntary freedom or abstinence from sinning, and saying that not sinning is a sign of the children of God: just as again the children of the Devil sin.

For this is the message that you heard from the beginning, that we should love one another. Not as Cain, who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother's was righteous. Do not marvel, my brethren, if the world hates you. We know that we have passed from death to life because we love the brethren. He who does not love his brother abides in death. Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.
Therefore, having explained these things, he repeats after many points made in between, love for one's neighbor, as if he had treated all that was in between for its sake, since love is also the fullness of everything (Rom. 13:10), and he says:
"He who does not love his brother is not of God." But against this, this member is also placed: He is not of God, saying this: For if he who does righteousness is born of God, it follows that he who is therefore born loves his brothers; but he who does not do righteousness, because he does not do it by hating his brothers, is not of God, not in any other way except that he is not born of him. And how he is not of him is shown by saying: "for this is the message that you heard from the beginning." (see Lev. 19:24) What this announcement is, we have already said, both naturally received and through teaching; but also by the legal command to love one's neighbor, as the Lord's command says: "A new commandment I give to you, that you love one another." (Jn. 13:34) The natural command regarding those of the same kind and condition also urges one to do this. Therefore, since there are so many such commands in accordance with the Lord's declaration, whoever keeps and does His word has eternal life and has passed from death to life. (Jn. 5:24)
Therefore, let us love our brothers, taking nothing harmful to imitate: for example, if we are hated by the world, let us not also hate our brothers: but let the word of the Lord be more effective in us. For whoever hates his brother is not only cast out from eternal life, but is also a murderer. For it necessarily follows that if he is a murderer, he has no eternal life. Behold Cain, John says, for he too, having hated his brother, murdered him, although he was his brother. But because Cain had evil works, he was the son of the Devil: whereas Abel, by doing righteous works, was called the son of God: the Devil is opposed to God, and evil works to good ones: therefore, Cain, being contrary to his brother, murdered him. Thus, indeed, the course of the discourse was consequent, but blessed John changed the order, always serving what was more pressing. For it was pressing, because he had mentioned the Devil and those who had been adopted by him due to their wicked actions, so as to propose him as an example who, from the beginning of the world, escaped as the wicked son through evil works.

By this we know love, because He laid down His life for us, and we also ought to lay down our lives for the brethren. But whoever has this world's goods and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth.
However, having been freed from Cain and those who imitate him, who receive the same inheritance with him, John again turns to love, showing how many good things have come from it: and he says that love persuaded the Lord laid down His life for us, and that moved by this example that we also ought to lay down our lives for the brethren. And since this is rare and found among few, as if encouraging them, he begins to make an admonition of brotherly love from ordinary matters, in a way arranging his discourse: "What do I say about laying down our lives for our brothers?" when we see some not even providing the necessary support for their brothers; and I do not mean those who themselves lack the necessities of life, but those who are abundant in riches almost throughout the whole world. Therefore, let them be ashamed, for if they have shut their hearts to these least things, and have shown themselves unworthy and empty of God's love, what would they offer in greater matters, namely when it is necessary to die for their brothers? Then John adds another point to exhort those who have indeed received love in word, and would only profess it with their tongues, and he says: "let us not love in word or in tongue, but in deed and in truth."

By this we know that we are of the truth, and before Him we shall assure our hearts. For if our heart condemns us, God is greater than our heart, and knows all things. Beloved, if our heart does not condemn us, we have confidence toward God; and whatever we ask, we receive from Him, because we keep His commandments and do those things that are pleasing in His sight. And this is His commandment: that we should believe on the name of His Son Jesus Christ.
"By this we know." By what? From the fact that we do not love in word, but in action and in truth. And what do we know? That we are of the truth. How? For he who says one thing and does another, not having an action conforming to his speech, is a liar and not truthful.
"and before Him we shall assure our hearts." That is to say, what John means is that by this, namely that we are truthful (furthermore, we will be truthful when our actions continue according to our words), we will assure our conscience, for he wishes to signify this by “hearts”.
And how shall we assure? By placing this among ourselves, as we express our words with God as our witness. For this means in His sight, or before Him. Indeed, if we do not do so, John says, but our conscience or heart condemns us, it does not hide that we are sinning. If our conscience, which is small as it comes from a small creature, cannot be hidden while we sin, much more can God, who is limitless and everywhere, not be hidden. Therefore, the whole discourse is this: My little children, let us not lie to one another, loving only in word, but let us also show our love through actions: for by this we will be known that we are of the truth, that is, from God; and let us speak as if God were watching. Indeed, no one, even if he were more shameless than demons, could bear to lie in the presence and sight of God.
For if we do not act so, but by saying that we love, our heart will accuse us of falsehood; we err. How? By thinking that God is hidden, who is present everywhere? And not knowing that if it cannot be that our heart, when it is small, is hidden, much less will He be hidden who is never absent.
Therefore, after we have prepared ourselves in such a way, beloved, that we are not condemned by ourselves, namely in being truthful with one another, we will have confidence towards God: through which confidence, whatever we ask, we will receive entirely from Him. Why?
because we keep His commandments: for this is of utmost importance for obtaining what is requested, namely the obedience of those who ask, when it has been without any hesitation, towards Him to whom the request is directed.
Since therefore we also keep His commandments, and do those things that are pleasing in His sight, let us trust that we shall not suffer rejection in our requests: since the affection that is in both parties greatly desires to repay the service that comes to the use of the other. And what commandment do we keep? That which says: Have mutual love among yourselves. (Jn. 13:35)
Therefore, since we have received the command to love one another with the faith that is in the name of His Son Jesus Christ, we have done this; through this we know that the grace He has given us through His Spirit is firmly established in us. It should be noted that it is often found in the New Testament, "Believe in the name of our Lord Jesus." (Act 16:31) But what does this name mean? Nothing other than glory, purpose, or good reputation. Indeed, glory and good reputation, as when it is said: "How wonderful is your name in all the earth (Ps. 81:1):" purpose and will, as in this place, and when it is said: "Repent, and let each of you be baptized in the name of the Lord Jesus." (Acts 2:38) For that is, in His will. But what is the will of the Lord Jesus? “That all nations be baptized in the name of the Father, and of the Son, and of the Holy Spirit.” (Matt. 28:19)

And let us love one another, as he commanded; and whoever keeps his commandments abides in him, and he in them. And by this we know that he abides in us, by the Spirit whom he has given us.
This is, he says, let us love each other with true affection. And where did he command this? In these words, when he says: "As you wish that others would do to you, do so to them." (Matt. 7:12) Therefore, if we desire that our neighbors are truly and sincerely affectionate towards us, we must be entirely similarly affectionate towards them. If this is the Lord's command, much more if we abide in Him or are established in Him, He will also present Himself to us. (1 Tim. 2:15) For He cannot deny Himself: that is, He cannot be taken away, while He provides us with His commandments, but He first establishes these in Himself. However, if this is the case, certainly if we keep His commands, we will have Him listening to us in all that we ask of Him, and His gift will be firm in us. The whole sentiment of the rule is this: That we believe in the name of His Son Jesus Christ, and love one another truly, as His commandment is.
For whoever keeps His commandments abides in Him, and He in them. And by this we know that He abides in us, by the Spirit or gift which He has given us. Indeed, as long as this sanctuary remains, we undoubtedly have an indestructible gift of His. But how will it be a sanctuary? If we do not neglect anything of what He has commanded us regarding love.