I John 2 · The Lantern

Jesus Our Advocate

My little children, these things I write to you so that you may not sin. And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous;

This Spirit, again, He did confer upon the Church, sending throughout all the world the Comforter from heaven, from whence also the Lord tells us that the devil, like lightning, was cast down.

I will not boast because I am righteous, but I will boast because I am redeemed. I will boast, not because I am free from sins, but because my sins have been forgiven. I will not boast because I have profited, nor because anyone has profited me, but because Christ is my advocate before the Father; because Christ's blood has been shed for me.

The Apostle, knowing that our nature is inconstant and sinful, that we always carry within ourselves an inclination toward evil, that the envious devil hinders our salvation with his snares, and that therefore even those who have already been reconciled with God through confession, if they live carelessly, will not escape sin, now suggests that even if we have fallen after the…

and he himself is the propitiation for our sins, and not for ours only but also for those of the whole world.

"And not only for our sins,"-that is for those of the faithful,-is the Lord the propitiator, does he say, "but also for the whole world." He, indeed, saves all; but some [He saves], converting them by punishments; others, however, who follow voluntarily [He saves] with dignity of honour; so "that every knee should bow to Him, of things in heaven, and things on earth, and things…

When John says that Christ died for the sins of the "whole world," what he means is that he died for the whole church.

Not only for our own sins, etc. The Lord is not a propitiation only for those for whom John wrote while they were then living in the flesh, but also for the whole Church spread throughout the breadth of the world, from the first chosen to the last who will be born at the end of the world.

And by this we know that we have known him: if we keep his commandments.

"And by this we know that we know Him, if we keep His commandments." For the Gnostic also does the Works which pertain to the province of virtue. But he who performs the works is not necessarily also a Gnostic. For a man may be a doer of right works, and yet not a knower of the mysteries of science.

"And by this we know that we have come to know him, if we keep his commandments." "And by this we know." When John had said above that those who believed in the Lord have fellowship with him (1 Jn.

It is customary for this blessed man to use the same words to designate different things, as for example in the verse: "He was in the world, and the world was made through Him, and the world did not know Him" (John 1:10). So now too he has used the word "to know" in different senses.

The one saying, “I have known him,” and not keeping his commandments is a liar, and in him the truth is not;

but whoever keeps his word, truly in him the love of God has been perfected. By this we know that we are in him.

The one saying he abides in him ought himself also to walk in the same way as that one walked.

When, however, he turns their minds back to continence, ("But I will you all so to be,") "I think, moreover," he says, "I too have the Spirit of God; "in order that, if he had granted any indulgence out of necessity, that, by the Holy Spirit's authority, he might recall.

In Him therefore we find our Model of patience, in Whom we have our Hope of life eternal; for "if we suffer with Him, we shall also reign with Him," since, as the Apostle says, "he that saith he abideth in Christ ought himself also to walk as He walked." Otherwise we make a vain presence and show, if we follow not His steps, Whose name we glory in, and assuredly they would not…

Perfect love, he says, is proven by deeds. But since it happens that someone outwardly appears to observe the commandments correctly and precisely, yet his inner disposition is impure, which is why he is far from God, the apostle says that one who has drawn near to God must live as closeness to God requires.

A New Commandment

Beloved, I write to you no new commandment, but an old commandment that you have had from the beginning. The old commandment is the word that you have heard.

"I write no new commandment unto you, but an old commandment, which ye had from the beginning,"-through the Law, that is, and the prophets; where it is said, God is one. Accordingly, also, he infers, "For the old commandment is the word which ye have heard."

"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." 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," sp…

Since this epistle is catholic, written generally to all, to both Jews and Gentiles, then with respect to the Jews it can be said that the apostle writes to them a commandment about love that is not new, but ancient. For on the tablets of Moses it was also written: "love," after God, also "your neighbor as yourself" (Lev. 19:18).

Again, a new commandment I write to you, which is true in him and in you, because the darkness is passing away and the true light already shines.

"This is the commandment; for the darkness" of perversion, that is, "has passed away, and, lo, the true light has already shone," - that is, through faith, through knowledge, through the Covenant working in men, through prepared judgments.

"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." 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 comman…

By "commandment" John means the revelation of the dispensation. It cannot be called new with respect to God, but from the human point of view it was a mystery hidden in the Creator from the beginning.

The one saying he is in the light and hating his brother is in the darkness until now.

The one loving his brother abides in the light, and in him there is no cause for stumbling.

But the one hating his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.

I write to you, little children, because your sins have been forgiven you for the sake of his name.

He then indicates the stages of advancement and progress of souls that are still located in the flesh; and calls those whose sins have been forgiven, for the Lord's name's sake, "little children," for many believe on account of the name only.

"I write to you, little children, because your sins are forgiven for His name's sake." 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.

Having said that he writes them a new commandment, the apostle also indicates the disposition of those who will receive his epistle; he indicates this by the degrees that occur in bodily growth.

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 evil one. I wrote to you, children, because you have known the Father.

He styles "fathers" the perfect, "who have known what was from the beginning," and received with understanding - the Son, that is, of whom he said above, "that which was from the beginning." "I write," says he, "to you, young men, because ye have overcome the wicked one." Young man strong in despising pleasures. "The wicked one" points out the eminence of the devil.

The different ages here are to be understood in spiritual terms; they refer to our maturity in faith. First you must become a child and be weaned off evil. It is in this state that you must put off the weight of your old sins. Once you have done this, you can progress to the status of adolescents, when you must struggle against evil.

"Children" – those who err due to the immaturity and frivolity of childhood, which is why the apostle also tells them: you were deemed worthy of forgiveness when you came to know that "the Lord is good to all, and His tender mercies are over all His works" (Ps. 145:9). "Fathers" – those who, with advancement in age, have obtained knowledge of Him who is from the beginning.

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 evil one.

Do Not Love the World

Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him;

"For the world," he says, "is in the wicked one." Is not the world, and all that is in the world, called God's creation and very good? Yes. But, "The lust of the flesh, the lust of the eyes, and the ambition of the world," which arise from the perversion of life, "are not of the Father, but of the world," and of you.

A wise father warns his children not to love things which quickly vanish away. This wisdom is the crowning glory of the supreme Maker of all things, and it is well-suited to everyone who is righteous.

Having applied the teaching to the spiritual ages, the apostle adds an exhortation. "Do not love the world." He says this as if to children, for children always tremble with joy before what seems pleasant. Then he states the reason why no one should love the world, nor the things that are in the world.

because all that is in the world — the desire of the flesh and the desire of the eyes and the vaunting of life — is not from the Father but is from the world.

It was still, up to that time, accounted as being in Adam, with its own vicious nature, easily indulging concupiscence after whatever it had seen to be "attractive to the sight," and looking back at the lower things, and checking its itching with fig-leaves.

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.

Since justice arrives at perfection when it perfectly distances itself from evil both as to worship and as to cause: and all evil arises from a threefold root, namely the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life: hence it is that there are three evangelical counsels, perfectly distancing us from the aforesaid threefold root.

And the world is passing away, and its desire; but the one doing the will of God abides forever.

That we are not to obey our own will, but the will of God. In the Gospel according to John: "I came not down from heaven to do mine own will, but the will of Him that sent me." Of this same matter, according to Matthew: "Father, if it be possible, let this cup pass from me; nevertheless, not what I will, but what Thou wilt." Also in the daily prayer: "Thy will be done, as in he…

In discussing with the Jews, Christ explained: "This is the will of the Father, that you should believe in the one whom he has sent." The one who keeps his commandments will gain eternal life.

We have already said that by "the world" the apostle means wicked people, just as the Lord said to His disciples: "you are not of the world, just as I am not of the world" (John 15:19, 17:16). And the father of this world, that is, of worldly sensuality and disorder, is the devil.

Beware of Antichrists

Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have arisen, whereby we know that it is the last hour.

The Gospel, therefore, knew no other son of man but Him who was of Mary, who also suffered; and no Christ who flew away from Jesus before the passion; but Him who was born it knew as Jesus Christ the Son of God, and that this same suffered and rose again, as John, the disciple of the Lord, verifies, saying: "But these are written, that ye might believe that Jesus is the Christ,…

These things are not said of all who teach false doctrine but only of those who join a false sect after they have heard the truth. It is because they were once Christians that they are now called antichrists.

"The last time." It is easier to explain it thus. Since the catholic epistle is directed to every person, and the end of life is not the same for all, and one's own death is unknown to anyone, the apostle fittingly reminds each one of his death, so that each may feel that the last time of his life is approaching, and may be ceaselessly sober, and so that in this way all Christi…

They went out from among us, but they were not of us; for if they had been of us, they would have abode with us. But it is so that it might be made manifest that they are not all of us.

"They went out from us; but they were not of us"-neither the apostate angels, nor men falling away;-"but that they may be manifested that they are not of us." With sufficient clearness he distinguishes the class of the elect and that of the lost, and that which remaining in faith "has an unction from the Holy One," which comes through faith. He that abideth not in faith.

"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." "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" (…

Having mentioned the antichrists, he adds where they came from, and says: they are from us. He adds this without at all hindering the clarity of the discourse. It is as if he asked himself: where are these antichrists from? And answered: they are from us.

And you have an anointing from the Holy One, and you all know.

They therefore who lie deny the Lord, and rob Him, not giving back to Him the deposit which they have received. For they received from Him a spirit free from falsehood. If they give him back this spirit untruthful, they pollute the commandment of the Lord, and become robbers.

"But you have an anointing from the Holy One, and you know all things." 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?

So that after the apostle had said the foregoing, no one would think that he ascribes the knowledge of this to himself alone and therefore boasts of it before the other believers, he fittingly adds: "and you have an anointing." He speaks as if to say: but why do I discuss this with you, as though you did not know it? No, you yourselves know this.

I did not write to you because you do not know the truth, but because you know it, and because no lie is of the truth.

Who is the liar except the one denying that Jesus is the Christ? This is the antichrist, the one denying the Father and the Son.

Everyone denying the Son does not have the Father either; the one confessing the Son has the Father also.

"He who denies the Son," by ignoring Him, "has not the Father, nor does he know Him." But he who knows the Son and the Father, knows according to knowledge, and when the Lord shall be manifested at His second advent, shall have confidence and not be confounded. Which confusion is heavy punishment.

You cannot know the Father if you deny the Son, because no one comes to the Father except through him.

Everyone who denies the Son does not have the Father either, etc. Here he seeks the confession of the heart, the voice, and the work, as Paul sought when he said: And no one can say "Jesus is Lord" except by the Holy Spirit; which is openly to say: No one can, unless by the grace of the Holy Spirit granted, serve the Lord Christ with perfect profession and action.

Remain in Christ

You — let what you have heard from the beginning abide in you. If what you have heard from the beginning abides in you, you also will abide in the Son and in the Father.

And this is the promise that he himself promised us: the eternal life.

And what is the promise? Let us see what He hath promised. Is it gold which men here love much, or silver? Or possessions, for which men lavish gold, however much they love gold? Or pleasant lands, spacious houses, many slaves, numerous beasts? Not these are the wages, so to say, for which he exhorts us to endure in labor. What are these wages called?

"And this is the promise that he himself made to us, eternal life." "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 the promise which He Himself promised us, eternal life. As if you were asking for a reward, and you were saying: "Behold me, I keep what I have heard from the beginning, I obey; I endure dangers, labors, temptations, for maintaining this. What will be the fruit, what the reward?

These things I wrote to you concerning those leading you astray.

"These things have I written unto you concerning them which seduce you; that ye may know that ye have an unction, and the unction which we have received from Him may abide in you." In the unction we have the sacramental sign of a thing unseen, the virtue itself is invisible; the invisible unction is the Holy Ghost; the invisible unction is that charity, which, in whomsoever it…

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.

Having finished the speech conducted above, the apostle adds concerning those who deceive them with heresies that have appeared in great number. Then, in order to remove grief from them, he again repeats: "and the anointing which you received from Him." By anointing, as already said, is understood the Holy Spirit.

And you — the anointing that you received from him abides in you, and you have no need that anyone teach you; but as his anointing teaches you concerning all things, and is true and is not a lie, and just as it has taught you, abide in him.

And now, little children, abide in him, so that if he is made manifest we may have boldness and not be ashamed before him at his coming.

"Even as it hath taught you, abide ye in the same. And now, little children, abide ye in Him, that when He shall be manifested, we may have boldness in His sight, that we be not put to shame by Him at His coming." Ye see, brethren: we believe on Jesus whom we have not seen: they announced Him, that saw, that handled, that heard the word out of His own mouth; and that they might…

Having the Holy Spirit as your teacher of godly knowledge, do not go after deceiving spirits, but think in the way that he has taught you, so that at his appearing in glory we may stand with confidence before him.

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.

If you know that he is righteous, you come to know that everyone doing righteousness has been begotten of him.