CHAPTER 3
1 John 3:1-3 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.
1 John 3:4-8 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)
Of love towards one's neighbor and the affection for giving alms: in which it also deals with good conscience that is through faith in Jesus Christ: and with discerning spirits through the confession of the Lord's incarnation.
1 John 3:9-18 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; 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. 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 .
" 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 arguments 5 . 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. 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.
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 tongue s, and he says: " let us not love in word or in tongue, but in deed and in truth ."
1 John 3:19-23 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)
1 John 3:24 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.