Commentary on the First Epistle of St. John

EXPOSITION OF DIDYMUS OF ALEXANDRIA ON THE FIRST EPISTLE OF DIVINE JOHN

CAP. I, VERS. 1. «Quod erat ab initio, quod audivimus, quod vidimus oculis nostris, quod inspeximus, et manus nostræ contrectaverunt, de Verbo vitæ.» ^A

Many, through these words, think that the presence of the Savior, after the resurrection had taken place, is being demonstrated to the disciples, asserting that John said these things about himself and the other disciples, because they first heard that the Lord had risen, and later actually saw Him with their eyes, so that they touched His feet, hands, and side, and through sense-perception grasped the marks of His nails, etc. For although only Thomas touched Him, yet this was represented to all, when the Savior Himself said to all: «Touch me and see, for a spirit has not flesh and bones, as you see me to have.» Others, however, receive these words more profoundly, in that he did not say simply, «our hands have touched,» but added, «of the Word of life;» and above all, that which says, «which was from the beginning.» Indeed, these words signify the same thing as that where He says: «I am who I am.» For how, as he prepares existing things to continue being, can it not reasonably be said that He «was,» since this can be true of none other than God the Word? ^B

Every one of created things is said to be something, such as to be an angel, to be the sun, to be the heaven; but the Savior alone is entirely what He is, to whom all participating things come into existence. Now, anyone who first receives the hearing of this through the introduction of instruction, comes to this, that he is able to gaze upon Him in a disciplined manner, after much exercise, which is called the touching, concerning the Word of life. He who truly said: «I am the life.» And it is explained also in this way: concerning Him who was in the beginning, we have heard through the Law and the prophets that He was to come; this one coming, we saw openly with our eyes, not foolishly agreeing with Him who was seen in the flesh, but with much touching, searching the Scriptures which bear witness concerning Him, we believed in the Word concerning life. ^C

But anyone, observing these things mystically, will be able to say that «we saw» and «we gazed upon» were not placed there incongruously, but that a definition of proper significance underlies each word. For when the Savior, concerning whom these things are written, God the Word, became flesh, looking at the Word having undertaken the dispensation, he who sees Him in the humanity of Christ sees Him sensibly, having a perception of the visible person; but observing the divinity, he gazes upon Him having glory, as of the Only-Begotten from the Father, full of grace and truth. These two perceptions, that is, the sensible and the intellectual, are also demonstrated by him who says: «Even if we have known Christ according to the flesh, but now we no longer know him so.» But because the discourse of gazing signifies intellectual perception, these words also manifest this: «Blessed are the pure in heart, for they shall see God.» ^D May this difference, therefore, between seeing and gazing upon, so remain, as both are.

^A It is possible that it is not said only for these that «there is no darkness in Him.» For it is said regarding all kinds of ignorance and wickedness. For since wickedness is not in God, it is evident from what is said: «God is faithful,» and «There is no injustice with God,» and again: «What shall we say then? Is there injustice with God? God forbid.» To grasp this, one must also understand the text: «The Lord God is upright, and there is no injustice in Him.» But that there is also no ignorance in Him, Daniel manifests, saying of Him: «He who knows what is in the darkness, and the light is with Him,» and that: «God, the knower of hidden things, knowing all things before they come to pass.» For if He has knowledge of hidden and dark things and of all that is to be done, of what else could He be ignorant? This light, therefore, has no communion with ignorance of intelligible things. Whence it is written: «What communion has light with darkness?»

^B If heretics wish to say, in order to disparage the Godhead, that the present passage contradicts that which is said: «He made darkness His hiding place,» that is, God; and that other: «Moses entered into the cloud where the Lord was,» let them know that darkness in these instances signifies the obscurity of His incomprehensibility. For it is possible that, on account of our ignorance of the reasons, this obscurity occurs for us, and not in God, who is light. ^C One should also observe from the words themselves that it means the same thing—that God is in darkness and in a cloud or mist, and that He has placed His hiding place in darkness—as is intended by these words: «And there is no darkness in Him.» In Him, therefore, there is no darkness, because it is not of His nature to have such things; yet He Himself is seen by us to be in darkness and mist, since we do not have a comprehension of Him, of whose substance He is known to be.

VERS. 8. *If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth, etc.*

Since God is light, He is without the participation of all darkness, and he who is illuminated by His light has no communion with them, but walks in the light according to the words of the Savior Himself, who says: «While you have the light, walk in the light, that the darkness may not overtake you,» and again: «I am the light of the world; he that follows me walks not in darkness, but will have the light of life.»

Whoever, then, in walking in darkness by sinning, says that he has communion through participation with God and that his mind is not darkened, lies and does not do the truth. For if the truth is manifested by the very deeds themselves through those by whom it is practiced—that is, by the deeds themselves—he who does not perform them is deceived, even if by the mere utterance of words he says that he confesses the truth.

CAP. II, VERS. 3, 4. «In this we know that we have known him, if we keep his commandments. He who says he knows him and does not keep his commandments is a liar, etc.»

^A The term "to know" or "to perceive" in Divine Scripture does not always signify knowledge, but rather the having experienced some thing and being united to it, as in the case of Him who did not know sin, as it is written: «I never knew you, you workers of iniquity.» For He did not "not know" sin in the sense of lacking the knowledge of what sin was, but because He did not commit it; for He committed no sin, although He was tempted in all things according to our likeness, apart from sin. According to this likeness, he who keeps the commandment does not acknowledge the evil word. And Jesus Himself says to the workers of iniquity: «I never knew you,» showing that they never participated with Him, those to whom this was said. For in this way we must also understand that which is said: «But then knowing God, or rather being known by God,» and that: «The Lord knows those who are his.» But that the word for "knowing" is also used in place of "to know" is clearly seen from what is said: «For I have known your sins.» For God knows sins, because He has knowledge of them with Himself. In this way, too, we must also take that which is said: «You are those who justify yourselves before men, but God knows your hearts.» Of similar truth also is that: «And Jesus knowing their malice,» and: «Knowing their thoughts.»

With these things thus distinguished, ^B he who says that he knows God is, by being united to Him and having participation in Him, necessarily led to keep His commandments; wherefore he also reciprocates both of the things signified from that which is proposed. For he says: «In this we know,» that is, we perceive, «that we have known him,» having been united to him and keeping his commandments. For he who does not keep them is clearly seen to be outside of that knowledge. 1780 For he who does not keep His commandments confirms that he does not have Him. For both of these meanings are indicated by the present passage. For he says: «In this we know,» that is, we have knowledge, ^C and it follows, «that we have known him,» that is, united and adhering to him, and he keeps his commandments—for it is clear that he who does not keep them is seen to be a stranger to the knowledge of God.

For thus the sons of Eli, the priests, did not know the Lord, in no way keeping His commandments, even though they had, as they were priests, a simple comprehension of Him. These things being thus made manifest, he who wishes to have the knowledge of God should be free from all things by which the commandments of God are in the least not kept. For these things are iniquities and material passions. Just as Jesus, not knowing sin nor the operation of iniquity, is not defrauded of abundance, since He is the wisdom and truth of God; so, "not knowing" the day of judgment, He is not diminished; because God, when He is said in the Holy Scriptures to forget, to repent, and to be angry, is not diminished in His divinity. For in the same manner as those things are set forth, so also is that which is said about the ignorance of judgment, that He forgets things: for just as, since God alone is wise and has the knowledge of all things, forgetfulness, which is a passion, and repentance, or anything of that sort, in no way exist in Him, although they are spoken of Him by way of economy of life. Thus, therefore, the wisdom and truth of God not receiving ignorance, on account of a certain utility of these things, He is said to be ignorant of the day of judgment, the details of which will be openly shown when the intention of speaking about them is present.

VERS. 5. «But whoever keeps his word, in him truly is the charity of God perfected.» And the rest.

He who truly, from his whole soul and from his whole heart, loves God, keeps the words of His command, and by the deed itself is known to have the love of God, by which this cause is proved. Wherein God is loved when His words are kept, and he is proved to have Him, who is known to keep His commandments. That, however, love is the cause of His keeping the commandments is made manifest from that which is said: «If any one loves me, he will keep my commandments,» and from that: «If any one loves me, he keeps my word, and my Father will love him.» In this way, therefore, it must consistently be said that the law and the prophets hang upon the commandments of love. ^D But since, on the other hand, the meaning is directed toward us, he who says that he knows God and is joined to Him, and has participation in Him, must necessarily have, so that he also keeps His commandments; since this is also reciprocal, for he who is not such altogether lies.

^A He shows the cause by a reprovable test, and it is manifestly shown from what is said: “He who has my commandments and keeps them, he it is who loves me,” and at the same time from the present discourse, which is said: “Whoever keeps His word, in him the charity of God is perfect.” Truly speaking of perfect love, through which no one can be separated from this love by evil and deceitful things.

VERS. 7. “Beloved, I write no new commandment to you, but an old commandment, which you had from the beginning,” etc.

For because some were perhaps derogating from the evangelist’s doctrine at that time, as if it were started yesterday and recently, he teaches that, since he writes a commandment, it was not then given to men for the first time, but is old and what they possessed from antiquity. For the ancient commandment is: “You shall love the Lord your God, and your neighbor as yourself”; since this commandment had been heard of old and for a long time, it is wisely proclaimed as ancient and that it had already come to the knowledge of men.

Perhaps someone will say: How is it possible to understand the commandment written concerning love as being “from the beginning” and heard by those to whom the Epistle is written? For if he were writing these things to Jews, he would rightly say that the commandment concerning love is not new, for he had long ago promised it through the prophets. But if they were not Jews, as the end of the Epistle suggests, perhaps the old commandment existing from the beginning and heard by all men is the friendly disposition according to natural notions? For all men, being by nature mild and social animals, love their neighbors.

Whence the Savior, moving toward this natural affection ^B (12) says: “All things, whatsoever you would that men should do to you, do you also to them.” When he says that the commandment is old, he does not show it to be that which is succeeded by another, as is the testament of the Law according to the letter. What then are these old things? They are not called old on account of time, and because they are succeeded by others, but because they are ancient and not only just begun. To this meaning the “Ancient of days,” who was shown to the prophet, must also be referred. But even to these, he now has the purpose of recommending the present things, speaking of love for one’s neighbor, which had been inaugurated from the times of Moses; since the commandment was called old on account of its antiquity, not on account of its succession. For not all commandments that are referred to in the ancient Scripture passed away, with others succeeding them. For they always remain, just as the present one does, both concerning the honor of parents and similar commandments of this kind, while only the figurative things, and those which are shadows of future things, have passed away.

VERS. 15, 16. “Do not love the world, nor what is in the world. If anyone loves the world, the charity of the Father is not in him. For all that is in the world is the concupiscence of the flesh,” etc.

Since friendships are toward God, so that he who wishes to be of the world is established as an enemy of God, it follows therefore that he who wishes to be a friend of God, so that he may have His charity in himself, must recede from the charity of the world and the things that are in it. ^C But one might say otherwise: How can this commandment, which is written concerning love for one's neighbor, be understood as being from the beginning, and heard by those to whom he now writes? Since they were not Jews, but Gentiles, as the end of the Epistle shows. For the Epistle terminates with this saying: “Little children, keep yourselves from idols.” Whence it must be considered, lest perhaps he calls the commandment old and existing from the beginning, because it is also admitted by all men—that is, made lovable through a natural approaching sense. For all men, since they are naturally mild and social animals, love their neighbors.

^D Lest anyone, however, should think that from what he said, “the world,” the entirety of heaven and earth and what is in them is indicated, he interpreted those things which are in the world, so that consequently we might also be able to understand the same. It is therefore in it a passible and intellectual affection and appetite, which is designated as warring against the soul through the concupiscence of the flesh—and the desire of the eyes. Against which an admonition is offered, saying: “Let not the concupiscence of beauty overcome you.” And

another sentence, which says: “Everyone who has looked at a woman to lust after her has already committed adultery with her in his heart.” [MATTH. V, 28] To these things, moreover, the concupiscence of the eyes is everything which, through looking, leads one as far as irrational desire. From this desire, therefore, it is fitting for us to abstain, knowing that such a world passes away with its concupiscence, since it is indeed temporal and receives charity from us. The will of God with the saints is a virtue that always remains. Of which it is written: “His justice is immortal” [SAP. I, 15]; and again: (this is for the blessed man through reverence) “it remains for the age of the age.” [PSAL. CXVII, 9] Since, however, the will of God consists in action, it is indicated by this, which says: “Not everyone who says to me, Lord, Lord, will enter into the kingdom of heaven, but he who does the will of my Father.” [MATTH. VII, 21] By this, through general and actual virtue, the species of these things is recognized—both from this and from what was said: “I found David, a man after my own heart, who does all my wills.” [ACT. XIII, 22]

It is possible to understand from the present words the visible world, that is, it is not to be loved by those who greatly excel, while they consider not the present, but the eternal. And since those who have the purpose of living in its love struggle to dwell habitually among insensitive things, rightly is the pride of life and the concupiscence of the flesh and of the eyes said to be in them. Whoever despises everything will be above the world, loving God and doing his will, which abides forever.

VERS. 18, 19. “Little children, it is the last hour, and as you have heard, because the Antichrist comes. And now many Antichrists have arisen. Whence we discern that it is the last hour. They went out from us, but they were not of us. But if they had been of us, they would have remained with us,” etc.

These things are not written concerning all who hold fallacious doctrine, but concerning those only who turn aside to a false sect after evangelical instruction, who are known as Antichrists, as it were, made from Christians: for as far as this is concerned, that they once received the doctrine of Christ from the disciples of Christ, they have become outside of them, choosing to be in fallacious doctrines. Wherefore, although they announce the Scriptures, they are not— of those who regard [them], since they have indeed departed from their will and approached impious opinions: for they have clearly manifested that they were receding from the anointing which they had from the holy Spirit, indeed showing that they are Antichrists. Whoever are participants of Christianity, the anointing of Christ remains in them, that is, the chrism received from the holy [Spirit], so that they might be able to have knowledge of all spiritual things; while they are Antichrists who have departed from the Church of the Savior, so that they even seem to preside over heresies. Rightly, indeed, is it said that this was indicated concerning only those regarding whom it is said, “They went out from us”: because, thinking wrongly, they did not wish to be with us, alienated from us on account of the very will of false knowledge. Since, however, this was not written concerning all who teach falsely, it is clear to everyone. For it is not the custom for others to be called Antichrists than those who teach falsely concerning Christ; the wise men of the world certainly not being subject to this signification. Also to be sought from this word are those who strive to introduce a diversity of natures. But what is it in this, where it is said, “They went out from us”? For how have the earthly gone out from the spiritual, since they always stand at a distance from them on account of the diversity of substance? How, moreover, could they even have remained with us, being as they are earthly? Since they are not even in the slightest degree able to be simultaneously incapable of virtue and those who are known to possess it. Therefore, although these things may have been said figuratively, they nevertheless show a voluntary necessity, from whose cohabitation—which can exist between evil men and good—they have departed, while they have become such by their own vice. Therefore, it is not necessary to understand a contrariety of natures to be signified by this word; for if they were of us or were not of us according to the same thing, the opposition is rightly shown. But since they are of us according to one thing, approaching the divinely inspired Scripture, but are not of us according to another, having a meaning other than ours, it is clear from this that they have the anointing from the holy one—those from whom the evil have receded—so that they might know how to embrace all the dogmata of the Church rightly. For it is a consequence that those who have separated themselves from the college of the faithful are Antichrists. For how are those not Antichrists who think contrary to what the Church of Christ confesses?

VERS. 29. “If you know that he is just, know that everyone who does justice is born of him.”

He who discerns in a disciplined way concerning God, who is substantially just, immediately knows that he is generated from him, who does his justice: he who discerns, he says, scientifically concerning God, as being just in essence, will immediately have knowledge, as he is generated from him, he who does his justice; just as he who knows him to be holy, more—

^A than he is sanctified, surely knows that which is said: “You shall be holy, for I am holy.” But it is well said, “who does”; for he did not say “who has done” or “who is about to do” justice. For virtue commends the one doing justice, since it is, of course, actual. No one, therefore, before he does what pertains to virtue, is just, nor is he while he has ceased from doing it. That God is indeed just can be recognized from many things. For Moses says, “God is holy and just.” As it is also said through the Psalmist: “The Lord is just, and has loved justice.” This is likewise the Father of the Savior. For he says ^B to God, “Just Father, the world has not known you.” Since, therefore, he is the Son of him, as God from God, and holy from holy, so too is he just from the Just One. Nor is it contrary to these words that it is said that he is justice. For because he is said to be by substance—that is, he is said to be justice and just at the same time—whereas he who is just by participation is never properly called justice, unless perhaps anyone understands the habit itself in place of him who possesses it. The Apostle also used this word, saying that the faithful become justice in Christ: “Him who knew no sin,” he says, “he made sin for us, so that we might be the justice of God in him.”

CAP. III, VERS. 2. “Beloved, now we are the children of God, and it has not yet appeared what we shall be. We know that when he appears, we shall be like him,” etc.

Through the things that he writes, he excites the hearers, that they may recognize what kind of people they have been made by God, saying: O our co-faithful, worthy of being loved, we are the children of God, already in the present age: a phrase that signifies the age in which we now exist, while the adoption of sons subsists in us—insofar as it is possible in the present life. For just as we know in part, and possess the pledges of the Spirit now, so too do we possess a particle (if I may say so) of the adoption of sons, while we shall receive it in fullness in the future. But it has not yet been made manifest ^C what the power and operation of it is: nevertheless, although the matter stands thus, we know that when he appears, what we shall be, we shall be shown to be like our Father, seeing him as he is—that is, seeing him perfectly and indifferently. Since, therefore, there is this expectation, and everyone hopes that he will be like God, so that he may see him excellently, let him cleanse himself, just as he whom he hopes to behold is pure, consisting pure of heart. But everyone cleanses himself who has a blameless life and wisdom. For Scripture says: “Purifying your souls for obedience to the truth.” For he obeys the truth who has the knowledge of God as the principal thing in himself. Whence it is very rarely found of this kind. “For who,” it says, “will boast that he has a pure heart? And who will have confidence that he is clean from sin?” While he is clean from sin, who is rendered pure in *actions*? For thus the words of the Lord are called pure, sanctifying those who have both intellect and work according to them. But that there are advancements among those who become children of God, it is evident to one attending to the holy Scriptures. For this doctor says in his Gospel that those who receive Jesus (that is, while they believe in his name) are given the power to become children of God. He who has this power to such an extent, in virtue, and not yet in operation, is a son. But when he uses this power well, he becomes a son also in operation, of whom previously he seemed only to hold the virtue—not at all expecting to believe in the name of Christ alone, but also in him: “Everyone,” he says, “who believes that Jesus is the Christ, is born of God.” Assuming, therefore, with this affection also the keeping of the commandments, he is rather adopted as a son. For “whoever does justice, is born of God.” And he who loves his enemies, and prays for those who persecute him, becomes a child ^D of the heavenly Father. Therefore, if in this age, in which we know in part and do what is good, the advancement of the children of God is so great, what ought to be believed after these things in the future? For my part, I do not have what to say, but I follow him who said: “It has not yet appeared what we shall be: for when he appears, we shall be like him who begot us.” This perfection, therefore, must be thought of as to be had in the future after all things, while as the Father and the Son are one, they will be one in the Father and the Son, who expect this perfection, to be like the Father and the Son through participation in the Trinity. But those who, ignoring these things—the magnitude of the intellect concerning God, and the measure of the Spirit excelling in knowledge, just as the substance of God is—think impiously are to be rebuked. For that which we say does not indicate what they think: that we see him as the Holy Spirit, and that those who have been assimilated to him would be able to have knowledge of him, after which no other way of life can be found. In such future contemplation, and with all having arrived at the knowledge of the fullness of Christ, all things having been made in all things, while this exists, it does not differ from God in so far as one is in an angel, and another in a man. For then such a difference will cease, with all being drawn to one likeness, which will be perfect toward God. When, however, the contemplation of God...

^A is of the nature of creatures, the unlearned say—since their mind is that they should have knowledge of the substance of God—that they all falsely believe, saying that they possess an understanding of God. This they do not say wisely, but very fallaciously and deceitfully. For it is not impossible for there to be diverse truthful contemplations of the same thing, of which one is placed in "that it is," another in "what it is," and another in "why it is." The third, indeed, does not occur in relation to God, who surely has no cause for which He exists. There are therefore the other two, of which the one placed in "that it is" shows that we contemplate Him as it is possible, by drawing from the divine Scriptures and natural understandings concerning Him, and from the magnitude and beauty of His creatures. Harmonizing with this, the Apostle also writes that it is necessary for him who approaches God to believe first [Hebr. XI, 6]. The other, however, in which it is asked "what it is," since it is unattainable to creatures, consists in the Trinity alone, the Father knowing what the Son is, and the Son what the Father is, since the Evangelist says that the Savior said: [Joann. XI, 27] "No one knows who the Son is, except the Father, and who the Father is, except the Son," adding: "and to whom the Son wishes to reveal Him." Consider, lest you fall headlong! For He reveals the knowledge of Himself and of the Father to those to whom He manifests Himself, showing and making Himself plain to the heart of the mind, so that seeing Him, they may have a contemplation of the Father. If, however, they remain contending and saying that the Son reveals this knowledge of God according to substance to the worthy—which He Himself, and the Father, and the holy Spirit have, who also searches out the deep things of God [I Cor. II, 10]—let them hear the difference of nature. Therefore, the knowledge of the Trinity is substantial, whereas that of creatures is a certain reception of an affect, more and less. And it is impossible for the same thing to happen in those things which are substantial and in those which are by affect. For since the good God is such by substance, being indeed the cause of all, those who have been made good and holy are such by participation in God, so that there is great difference between the good God and a good creature: for the former is not from anything, but is such by substance, nor is He a creation. Creatures, however, are from God, and are not good from themselves. And the creature is indeed good, but He, since He is good, makes us good. These same things must be said also concerning "holy" and concerning all things in which God is by substance. Creatures, however, are such by participation in God. ^D These things having been thus declared, a discourse must also be made concerning knowledge. Since God is Mind, He knows what He knows by natural and substantial intellect. Creatures, however, though they may have the faculty to be mind, nevertheless [also have] knowledge that is a product. This is more in the manner of a discipline, yet it is not a discipline. If, therefore, the Son, knowing who the Father is, reveals Him to whom He wishes, yet He does this openly nonetheless, just as He knows it to be possible for them. Wherefore, things concerning the Father revealing the Son must also be said, even if they are wonderful, and the Father appears to be of the kind that has been stated, if after brief indication one notes what has been discovered by us. We say that there is knowledge, that there is discipline, and that there is an undisciplinable habit. To the former indeed we ascribe "more" and "less," but this we do not grant to discipline as well. For there is nothing else existing beyond knowledge that has the power of understanding. For knowledge itself is the power, when a disciplinable mind—that is, that of one who is capable of discipline—has another disciplinable habit apart from its own substance. Having been instructed by these indications, the scholar knows in a certain way the difference between the knowledge of God that one has of oneself and that which creatures can in some way perceive.

Vers. 6. "Everyone who abides in Him does not sin. Everyone who sins has not seen Him nor known Him," etc.

Just as he who abides in virtue and discipline does not sin nor is ignorant; so he who consists in Christ, who is righteousness and sanctification, does not sin. For how can one who is with righteousness perform injustice, or one with holiness have pollution? Which being so, everyone who sins, having become a stranger to Christ, has no participation nor fellowship with Him; for when He says "he does not see Him," it signifies that he has no participation in Him. To which it is a consequence that he does not appear to have internal knowledge of Him: since he who has a perception of God on the surface is able to sin, such as were the sons of Eli, the priests. But also other priests similarly, who, when they were thought to have the knowledge of God, were sinning, and as they sinned they were deprived of efficacious knowledge, having only an imaginary knowledge of Him. For just as he who has a perception on the surface of good, acts badly, since no one acting badly has a disciplinable intellect of the good. For if he knew the utility of the good, he would choose participation in it, so that through its effect he might acquire its utility, by understanding and doing what is good. Therefore, he who has the knowledge of God, wisely participates in Him who is good, just, and holy, and does nothing which is contrary to these things. He, however, who has the knowledge of sensible things, perceives only the figure of the species of sensible things. And yet he does not act according to it. For he who senses something—having the perception of fire and water—does not burn, does not heat, does not moisten: since indeed [they are] disciplinable.

^A His congruous [reflections], which are known from Ananias, are also to be added. For when the devil had first filled his heart, he afterwards sinned, he himself touching the price of the property which he had sold, under the occasion of doing good. Let someone respond in this place, saying, what could the devil effect in sinners, when they themselves have first sinned, giving place to him? It must be said, that to do sin is the same as to sin, when place is given to the devil. For concupiscence, which he who is subject to fragile reflection [engenders] after he has received it ^B, gives place to him, and he actually performs the sin. For this is what is signified by that which was said: “He that doeth sin.”

Well, therefore, is it said, “he that doeth,” not “he that hath done,” since he who repents after sins is no longer of the devil, but he is of Him who works against sin.

VERS. 9, 10. “Whosoever is born of God doth not commit sin, for His seed remaineth in him, and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil.”

Heretics, who are deceived in all things throughout all things, even by this discourse wish to detract from the divine ^D instruction, as it were, and [to detract] from Him who has in no way separated himself from Him—how is it possible for sin to touch him? But he who sins, he says, has neither seen Him nor known Him; for this is scientific knowledge and habitual understanding of God: not to sin.

^A They say that the birth which is from the creator of the world is sinful, while that birth which is from God in the New Testament cannot do this; and, as they themselves think, they conclude with the words of the Old Testament, where it is written: “I have begotten and exalted sons, but they have rejected me” (Isa. 1, 2); and that other: “You have forsaken God who begot you” (Deut. xxxii, 18). To these words they add, saying: If those who are born of the creator of the world sin, but here it is said, “Everyone who is from God does not commit sin,” since the sons are different, when some indeed sin and others by no means do, it is necessary that their fathers also be different. Yet they understand the words of Scripture ignorantly, because they do not grasp them. For it is not written: “Everyone who is born of God will not sin,” but “does not commit sin,” since he of course does not commit sin who works according to justice. For this is the one who is born of God, holding his birth, in so far as he works justice, and therefore he does not commit sin, because he who is seen to have virtue cannot sin. And as for those whom they introduce as sinful sons, since they were doing justice, they could not have sinned, then indeed they were committing sin when they abandoned their begetter and rejected Him who exalted them. For this came to pass for them because they ceased to practice justice. Therefore the words they posited about the diversity of sons are not contradictory; for they do not demonstrate [different] fathers.

Furthermore, because he who is born of God cannot sin, the same author also stated the cause, because His seed abides in him, which comes divinely. This seed is either virtue or the spirit of the adoption of sons. And if for this reason he cannot sin, this possibility is not natural. But for some cause the capacity to sin is prohibited, that is, on account of the seed of God.

And saying that because contrary things cannot exist together, he who has justice cannot commit injustice—we signify natural inability, just as we say that an irrational animal cannot possess discipline or anything of the sort. ^B Therefore I also added: “who does not sin like this,” lest anyone circumvent us by saying that we claim all who do not sin are sons of God. For infants, not committing sin, should not be called sons of God. For they are restrained by age, not by virtue, from sinning, so that we may not say anything else, asserting that it is not healthily explained concerning infants that they commit sin. For it is not the same thing to sin and not to commit sin; for the former is prevented by age, but the latter is driven out by virtue.

^C After these things, it follows that the children of God and the children of the devil are manifest. For if everyone who commits sin is of the devil, and he who acts in this way is manifested to be a child of the devil—just as Elymas the magician, when he was full of all deceit and all iniquity, was recognized to be a child of the devil (Act. xiii, 8-11). And since everyone who is born of God does not commit sin, because he has in himself the seed of God, he who does not sin in such a way is found to be openly a child of God.

VERS. 10. “Everyone who does not do justice is not of God, and he who does not love his brother.”

Since he who does justice is born of God, it is a consequence that whoever is born in this way should love his brothers. He who does not have justice, by not doing it and by having hatred for his brother, is not born of God; not in any way, except that he is not born of Him. For those who say that these are not of God because of their earthly nature are not to be regarded.

VERS. 11, 12. “For this is the commandment that you have heard from the beginning, that we should love one another, not as Cain, who was of the wicked one and killed his brother, because his works were wicked, but his brother’s were just.”

Because we have the commandment from the beginning that we should love one another, it is not right to hate a brother, lest we be found to be in the wicked one according to Cain, who killed his brother. For he destroyed Abel, his brother.

^A And the cause for which he killed his brother he signified: "Because his works," he says, "were evil, but his brother's were righteous." For when God had looked upon Abel and his offerings, but did not look upon Cain and his oblation, Cain, smitten by envy for this reason, worked death against his own brother. Wherefore, although he is said to be of the wicked one because his works were then evil, he is not naturally so. Through this expression he shows that Cain is a murderer, saying that he destroyed his own brother. For in the book which is called *Leptogenesis*, it is so read, that Cain struck Abel with a stone or a piece of wood, whence it is not to be understood that a wound is merely caused by a blow, but absolutely every injury which brings about laceration in the body.

VERS. 13, 14. "Do not marvel, brothers, if the world hates you. We know that we have passed from death to life, because we love the brothers."

It is not to be marveled at if wicked men, who are called the world, hold in hatred those who live piously according to Christ. For it would be more of a marvel if they loved them. Wherefore, even if the world hates us, John says, nevertheless we know ^B by instruction that, having left death behind, we are in life, having fraternal charity in our breast. We must perceive death and life in these men, not as they are commonly spoken of, in which even irrational animals participate, but as the eternal life which is generated from the faith of the Savior and His virtue, and the death contrary to it, which immediately follows the sinner, since he who is in this death does not have the memory of God, because he has not looked upon the intelligible light. "For there is not," he says, "in death, one who is mindful of Thee"; and again: "Illumine my eyes, lest I ever sleep in death." We must depart from it now, by not sinning, and by not having an oblivion of God, that we may pass unto the life which is seen to be contrary to death. For that which leads us to the charity of the brothers is to be followed.

VERS. 14. "He who does not love, abides in death."

For he who loves the brothers according to God passes from death to life; he who does not have this charity abides in death. Just as there was the dead widow who lived in delicacies, although she had the common life. For he who lives thus will necessarily lose the memory of God. With these things thus manifested, if anyone does not have the pattern by which he designates the charity of the brother, he is in death, just as, conversely, he is far removed who has the virtue according to which he does not deem anything [to be] evil, nor does he do evil to his neighbor.

CAP. IV, VERS. 1, 2. "Beloved, do not believe every spirit, but test the spirits, whether they are from God."

Just as before the coming of Christ, when the prophets of God were in Judea, many existed who feigned that they had prophecy, and there was need of an examinable discipline, since some of those saying, "Thus says the Lord," had the Holy Spirit and the Word of God, and some were moved by an evil spirit—prophets of falsehood; so also after the coming of Christ, with the apostles speaking in Christ and having the Holy Spirit ^C which the Lord gave when He had risen from the dead and bestowed most bountifully, having been taken up into the heavens, many false apostles were produced by the devil, feigning that they had evangelical doctrine. Wherefore it is necessary to have that gift of the Holy Spirit which is called the discernment of spirits, so that we may have the discipline by which we may test the spirits, that we may believe some and resist others.

When, therefore, he had given the cause—namely, that it behooves us to test the spirits and not to believe all—he added, saying that many false prophets had gone out into the world. And let us not marvel that he spoke of the pseudoprophets in the plural. But he also designated the Spirit of God [in the plural] with a universal addition, saying: "Every spirit that confesses Jesus Christ," and also that: "The spirits of the prophets are subject to the prophets"; it is consequent to say that one and the same Spirit of God is unique to the Father and to the Son: who is named in the plural, [and] described in diverse ways, ^D by those who participate in Him, such as the spirit of Elijah and the spirit of each of the saints, so that there appear to be as many spirits as there are those who participate in Him. For it is possible that the discipline of each single holy teacher is called his spirit. For thus is understood what was said, that we should not believe every spirit, in so far as we should oppose those things which are of the pseudoprophets.

^A We ought to feel toward them as we do toward those whom we have recognized through testing to be from God. Therefore, it is not to be wondered at if false apostles, who are transformed into ministers of Christ, are called false prophets, since even the apostles themselves are frequently named prophets in the New Testament: as is found in the Epistle to the Corinthians, in which we read: "And the spirit of the prophets is subject to the prophets," when he spoke of the apostles; and in the Apocalypse, John is frequently named a prophet.

VERS. 2, 3. "Hereby is the Spirit of God known: Every spirit that confesseth that Jesus Christ is come in the flesh is of God, and every spirit that denieth Jesus is not of God; and this is that Antichrist, of whom ye have heard that he should come; and even now already is he in the world." ^B Having said that one should not believe every spirit before it is known by someone to have been tested by God, he also gave a sign, which if it be lacking in any spirit, that spirit is certainly of error and not of God. Therefore, they say that the mark of this matter is this: "Every," he says, "spirit that confesseth the Word of the Lord. Who, when he was in the form of God, taking the form of a servant, came in the flesh, so that he might appear and suffer in it on our behalf," according to what was said: "He was manifested in the flesh," and that saying: "Christ having suffered for us in the flesh." Therefore, whoever confesses Him in this way is of God, provided that he confesses doctrinally that the dispensation was truly accomplished. But if anyone dissolves Jesus, and thinks that the pure Word of God is outside the flesh, and does not say that he is truly man, and confirms that all the facts of his dispensation are a mere phantasm, such a spirit of error is not of God. But someone may say that many of the heretics confess his incarnate presence, such as the new prophets proceeding from Phrygia. To these it must be replied that just as "no man saith that Jesus is the Lord but by the Holy Spirit," ^C it is not to be called (53). And therefore, let us not say that demons, feigned men, or heretics possess the Holy Spirit, which is sufficiently incongruous and impious: for if anyone says "Lord Jesus" not by voice alone, but also by works and true affection, not by deceit, this person truly confesses the same Lord in the Holy Spirit. Just as Jesus said to them: "Ye call me Master and Lord, and ye do well, for I am your Master, who receive my doctrine and lordship; for you serve with a genuine will, doing what I say, fulfilling the will of my Father who is in heaven, just as I do." Those who say "Lord Jesus" but do not do what he commands do not have the Holy Spirit, since they are far from him in their hearts, honoring him only with their lips. When (54) they possess the Holy Spirit, who call Jesus Lord by works and affection: so he who confesses the Lord Jesus in a complete and true consensus, saying that he came in the flesh, and is, moreover, made an imitator of him, by the present imitation of his heavenly conversation, ^D this man has the spirit from God, especially if he follows his footsteps, coming even to the point that he suffers with him, is crucified with him, and dies with him; whereas the spirit of error consists in the opposite, even if it confesses with the lips that Jesus came in the flesh; for denying the virtue, by which it pretends to be godly, it rejects Jesus by its works, even if it confesses that he came in the flesh. For since he came to seek and save that which was lost, and to take away the sin of the world, while it itself remains in perdition and sin, by its very deeds it denies the fact of his advent in the flesh. There are, however, certain heretics who do not even agree to the statement that Jesus came in the flesh, but either think that he brought a celestial body, or certainly confirm that he appeared as a man only as a phantasm. Therefore, these things can also be interpreted spiritually (55). For since it is true what is said: "I live, yet not I, but Christ liveth in me," so that he may always seem to carry about the mortification of Jesus in his own body, his life being manifested in his mortal flesh, he shows the flesh in which Jesus came, whereas he who dissolves and separates Jesus from himself is situated in a different way of life. Such is he who denies him. For he who confesses Jesus has him within himself, and exists in him according to what is written: "Whosoever shall confess me, him will I also confess before my Father." But he who denies him is segregated from all things. For concerning that which is said: "Whosoever shall deny me, I will also deny him," here the proposition is not assumed as he says there: "I will also confess him before my Father." Figuratively, therefore, he speaks of Antichrist, whom we have heard is to come, because he is already in the world, that is, *for his heresies have gone before,* (56) *a characteristic of the pseudoprophets and of spirits, to dissolve Jesus, by not confessing that he has come in the flesh.* What he says now is to be understood by what is done by them.

VERS. 6. "He that knoweth God, heareth us; he that is not of God, heareth not us." If we take the word "hearing" according to the letter, it does not seem to be true, since everyone, small and learned alike, hears the voice of him who explains. Whence some perceive these things according to the understanding, that is, that we should consent, and that we should do what we hear said: he who is ignorant of what he should do, does not

know, because God is love. ^B Just as it brings blame and reproach to one who does not choose what is to be chosen and does not love what is to be loved, so do those who love the worthy, and those who are fit to be loved, win praise. When, however, could these things more come to pass than when the Savior took away the sin of the world, and there was shown (58)〉 the kind of creature man was made by God, being demonstrated through a likeness and image to Him who made him? For when man has appeared such, immediately existing as beloved and becoming divinely (59)〉 worthy of being loved, because the Savior sent into the world, through the love of the Father, came to His creatures so that He might grant the remission of sins and show the beauty of those whom He made according to the image and likeness of God. Those who obtain this gift are beloved, whence they love one another. For each one has both the capacity to be lovable, having the commandment to love his neighbor, and the ability to love him, having received the commandment of loving one's neighbor.

Since, therefore, this teacher had said these things, further inciting and inviting them to those things to which he writes, he added, saying: «Because love is from God.» We ought rather to hasten to love one another, so that ^A all ascending goodness may follow. What is it to be generated from God? For generally, this will come about for everyone loving one another, that they are called children of God, to whom also, in order that they might be able to sin, it will not be present, because they have the seed of the generating Father in themselves. It follows also for him who is born of God that he knows the generator, God, to be love. «For this reason,» he says, «love is from God, and he who has this is born of God and knows Him: because He who begot and is known, is love itself.» (60)〉 For such is the cause, that we might be wise and just and holy, Christ having been made for us wisdom, justice, and sanctification of God; so also He is the cause of loving one another, because God is love. For indeed, by participating in that in which He is love, we have love from Him, and we love one another. In the following passages, however, the Savior is also fittingly shown to be love. For he says, in the Son who was sent for our salvation, His love exists, thus writing: «In this is love.» As if anyone, showing Jesus, were to say, "In this is the Word of God; in this is the truth and wisdom of God."

^B Therefore, he who said, "God is love," he again knows love from God, which we should not think to be anything other than the Only-Begotten, as God is from God, so also love is from Love.

For a little while ago they define (61)〉 that it does not differ in God whether one is called just or justice. To which it must be joined, that it does not differ whether one is called loving or love, that it is the same. For just as, when He is named from justice, He is called just; for He is not a participant in justice, but He Himself is this; so when He is called loving, it is not because He is love that He is so called. Wherefore, things which are thus placed concerning God in the Scriptures are said in one voice, not transnominatively, and that univocal term must be taken in such an appellation, of which there is one definition, but many names.

VERS. 12. «No one has ever seen God.»

Since God is invisible, no one has ever seen Him sensibly, since the incorporeal cannot see the bodily aspect. But because certain heretics separate the divinity, saying that the ancient Scriptures show God to be visible, in that some are reported to have seen Him, but the new invisible, we must ask whom they say to be His substance, by which they think God to be visible. And if their mind is not perverted from itself, they will say that it is a body, since no other substance is seen sensibly except that of a body. And when they have conceded this, let them consider what incongruities and things most full of impiety follow. For it will be altogether both incorruptible and

divisible, and either inanimate or animate. If it is suddenly and consequently inanimate, one cannot understand it, because it neither feels. But if it is animate, it will be composite and not without origin. For that which is composed of simple things is not without origin. But things are composite, and in its origin are soul and body. For from these an animate being consists. And when some have no solution—since so many incongruities follow, of course—let us ask them again: whence do they affirm that the Creator was seen by some? Although they may bring forward Moses, they should know that, besides having asked for a long time, God appeared to him intelligibly, not sensibly. For it must be said that he did not see the face, but the back parts of God. ^A Now these are creatures, the generations of which he recorded. For these are the back parts, and they are after God. If, therefore, he saw these, in order that he might contemplate the Creator from their magnitude and beauty, and from their proximity, he did not behold Him by sight, but with the mind. ^B If, however, they happen to bring forward Isaiah, saying that he saw God, even he saw God veiled, with the sacred animals covering not only the face, but also the feet of the One sitting on the throne. But since the words of Isaiah require much exposition, let us defer this to another time. But, they say, it is written that God appeared to Abraham and Isaac and Jacob. But not even this, as they think, insinuates a mode of bodily appearance. For it is not said, as the patriarchs saw Him, but the Saviour Himself appeared to them, as He said concerning God: "He who keeps my commandments, I will reveal myself to him." ^C For if, because He appeared to Abraham and the rest, He is a visible God, then the Saviour, showing Himself to a worthy man, would be visible according to His divinity; for He is not speaking of bodily perception when He says He reveals Himself to a faithful man, since even unbelievers have His vision according to this. By these clear proofs, therefore, which destroy the fallacies of those who are known to detract from the Godhead, the God of the New and Old Testament will be the same, ^D existing as an invisible essence, since He is incorporeal, and to be contemplated by a splendid intellect by those who are pure in heart, regarding that beatitude of which we say: "Blessed are the pure in heart, for they shall see God," and the apostolic invitation by which we are commanded: "Follow peace and holiness, without which no man shall see the Lord." This distinction, therefore, the text of this Epistle also contains, in one place saying: ^A "Everyone who sins has not seen Him, nor known Him," as if one having known and seeing Him is the one who does not sin; but in another place saying, in the present discourse: "No man has seen God at any time." Lest we be deceived by such a seduction, like the heretics, by that which is univocal, the term of seeing and inspecting, and certain other things which are found as similar words, must be divided into that which is discerned by the mind and that which is seen by sight. For thus we have the discipline, knowing how God is seen, and how He is invisible, which is not opposed in vain, ^B neither here, nor in the Gospel, where it is said at any time. For it is written there also: "No man has seen God at any time." For it must be said that this saying, that is, "at any time," signifies some certain time: because to see God in a way that can be taught will come to those who transcend time and the world. For intelligible operations transcend all time. These things, therefore, must be adhered to, so that we are not said to see God sensibly; insofar as we have in common that which is the principal of incorporeal substances.

VERS. 15. "Whoever shall have confessed that Jesus is the Son of God, God abides in him, and he in Him."

In the Gospels it is read: ^C "Whoever shall have confessed Me, I also will confess him." By which understanding these things also must be said. For God does not abide in him who confesses with the voice only, because Jesus is the Son of God, and denies Him with his works. Wherefore this confession must be joined with right dogmas and good works. For thus anyone, by confessing Jesus as the Son of God, will abide in God through the mode of His participation, so that God also, by whom he participates, may abide in him. But because some are confounded by the names of Jesus Christ, not examining the Scriptures, so that they fall into the greatest detriment. For they have thought, not distinguishing the sense of the Scriptures, that what proceeded from Mary according to the flesh, and received the name Jesus by the voice of the angel, is the same as He who, ^D when He was in the form of God, being the only-begotten Son of God, did not think it robbery, etc.; therefore it must be said that although a principal union has been made of the Word of God to the man whom God assumed, nevertheless the essence of the Word is not converted into man. Nor again is the man made that which is the Word of God, although He is God, made by Him, so that he may have, as far as is possible, a perfect, intranscendible Godhead. Wherefore, although the union is thus made, yet the aforesaid names, sometimes indeed Him who was made from the seed of David according to the flesh: sometimes...

on the other hand, Christ the wisdom of God and the power of God, he clearly teaches. For this name, that is, Christ, is used of the man who died and was buried; and again in another place of the Word of God, who is the power and wisdom of God. Writing concerning these things: "But to us there is one Lord Jesus Christ, through whom are all things, and we through him [1 Cor. VIII, 6]," he places these words into the Creator Word. For not through him, who according to the flesh was made from the seed of David, is all creation, in whom all things consist, and who is before all things. ^A Again, in another place, where he says: "For you are dead, and your life is hidden with Christ in God: when Christ shall appear, who is your life [Col. III, 3]," and the rest: he calls Christ the Unigenite of God the life, but he also manifests Christ as that life hidden of the man, because he was assumed by Him. Many things of this kind are reported in the holy Gospels, which manifest that the name Jesus is appropriate to him who was wearied from his journey [John IV, 6] and placed in the sepulcher [Matth. XXVII, 60], so that Mary said concerning God: "They have taken away my Lord, and I know not where they have laid him [John XX, 13]." ^B Concerning him the angels to the women approaching the sepulcher said: "Whom seek you? He is not here, he has risen from the dead [Matth. XXVIII, 5, 6]." Since, therefore, this distinction is thus preserved, it is not to be doubted among the faithful that Jesus is the Son of God. But just as the names of man, that is, Jesus and similar ones, sometimes signify God, so also the man is called Lord and Son of God. For it says: "That which shall be born of thee, holy, shall be called the Son of the living God [Luc. I, 35]."

CHAP. V, VERS. 1.

Every one that believeth that Jesus Christ is born of God, and every one that loveth him who begat, loveth him also who is born of him.

Those who are born of God, by fulfilling what is of virtue, become of this kind, believing that Jesus is the Christ. ^C If, therefore, anyone is born of God, while fulfilling the things spoken, being worthy of acceptance, he himself must also be loved, and before all he himself ought to love the Begetter.

By these admonitions, therefore, the Apostle invites to the love of brotherhood. Wherefore he also competently indicates the magnitude of charity and the beauty of those who are to be loved, saying that it is proper that he who loves God should also love him who is born of him. This place can also be explained in this way, that these things were said because of those who were at that time when this Epistle was being written. For the dispensation being completed according to the evangelical words, and the Savior being assumed into the heavens, it was then questioned whether Jesus himself were the Christ who was expected, ^D with the Jews indeed resisting, and the faithful confessing Jesus to be the Christ who was expected. Indicating, therefore, the belief of a man of this kind, because of the faith he had, he asserted that he was born of God.

VERS. 4-5. For this is the charity of God, that we keep his commandments: and his commandments are not heavy, because whatsoever is born of God overcometh the world: and this is the victory, which overcometh the world, our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

This means the subsistence, and (if I may so speak) the matter of charity, which we ought to have toward God, he asserted to be the keeping of the divine commandments, which commandments doing, they again bear them to God, because of which they do not drag down to inferior things, because they are not heavy.

^A If, however, anyone approaching them should not, as is fitting, call them heavy, he should rather accuse his own weakness. For to those who have no strength at all, they seem heavy, and to those [who possess it], very light. Wherefore he does not say, "His commandments are light," but, "are not heavy," assuming only this, that [the yoke] does not drag one down, but carries one upward, so that we may justly pursue what is just, knowing by experience ^B that the yoke of Christ is light, possessing abundant sweetness. Therefore, whoever instructs himself thus in the commandments, so that he may bring them to action, is born of God. ^C And when he has obtained this, he despises material life and the pleasures of the world; and by this he overcomes the world, passing from the conversation of the present world. His advancement and perfection will exist, and [remain] constant by active faith, and it is accounted as justice, because, showing faith as constant and permanent, he says, "This is the victory which overcomes the world," that is, the faith which we have, believing Jesus to be the one who was prophesied as the Christ. ^D He who is thus disposed is born of God, and having obtained this, he despises the material life and the pleasures of the world; and by this he overcomes the world, having passed from it to the life above the world. Faith acts to produce such advancement, into which [faith] it is reckoned as justice; and showing this as standing firm and abiding, he said, "This is the victory that has overcome the world," the faith which we have, having accepted Jesus to be the Son of God. He therefore infers that it is a necessary consequence that he who has believed Jesus to be the Son of God has victory against the world. But he who is not overcome by evil, but overcomes evil in good, overcomes the world. And that which is evil is overcome when one possesses virtue and goodness itself, which fashions itself toward these things. With this work of goodness, he who believes has a living faith, according to which and from which he will be the Son of God, believing in the only-begotten Son of God, so that he may also be made a participant with him.

VERS. 14, 15. "And this is the confidence that we have toward God, that if we ask anything according to his will, he hears us. And we know that he hears us, whatever we ask. We know that we have the petitions that we asked of him."

Those who know by the experience of art how the necessary things of any work are rectified, have the best hope that, when need of the work arises, they can fulfill them. Since, therefore, the holy men also, John and the apostles with him, knew by the very works that, frequently asking God for what was pleasing and acceptable to him, they received, they presume that as often as they ask in this way, they will, with God concurring, merit what they desire. For God is most munificent and generous to those who have knowledge, and he will confer petitions held according to his will: they have conceived much confidence in him, as children with a father. Wherefore they trust that they will receive those things for which they pray, certainly knowing that he hears them, when they ask for what is known to be pleasing to him. And thus it will be demonstrated by these things, which to some came as a question, in what way it may be true what was said: "Everyone who asks receives" (Matt. VII, 8), while this general proposition, "everyone," absolutely contains even those who do not pray for useful things. But it contains only those who ask for something according to God's will. And so this confidence will possess an irreproachable action and contemplation of life, which can rarely happen. Whence it is written: "Who will boast that he has a clean heart?" (Prov. XX, 9); and: "Who will have confidence that he is clean from sin?" For there are few who live in this virtue. One says: "If I regarded iniquity in my heart, the Lord would not hear me" (Ps. LXV, 18), that is, because I did not recognize iniquity in my heart: which, however, he did not presume to say, lest he be thought arrogant, according to him who said: "I am conscious of nothing in myself; but I am not justified in this" (1 Cor. IV, 4). To these also it must be similarly perceived: "If our heart does not reproach us, we have confidence toward God" (1 John III, 21).

VERS. 18. "We know that everyone who is born of God does not sin; but he who is born of God keeps himself, and the evil one does not touch him."

For he who is born of God, having his seed in himself, cannot sin: since having written this first, he does not err now by saying: "It must be known that he who is born of God does not sin." For if in doing justice...

he possesses the state of being from God, and at the same time it is impossible to sin and practice justice, it is therefore evident that he who is so disposed does not sin. Then, securing the point, as man is not by nature ^A a son of God, he fittingly added: "But he keeps himself, and the evil one does not touch him." For if the evil one does not touch him for this reason, he keeps himself pure from sin not by his structural constitution, but by his attentiveness.

If any man, however, keeps himself, he prays to be kept by the divine power, so that he may remain unharmed by the evil one. For the commandment of protection, which is performed by our own efforts, is what he says: "Keep thy heart," and after a few words (verse 21): "Keep yourselves from idols." But the example of divine protection is that which says: "O Lord, Thou shalt keep us, and Thou shalt preserve us," and that: "Protect me under the shadow of Thy wings," and that: "Holy Father, keep them." Now, the evil one touches someone when he wounds and afflicts him, which is made manifest by that which says: "No evil shall touch thee," and from that which is said by God to the benefactors: "He who touched you (or, as others have it, he who shall have touched), touches the apple of My eye." To these also accords the saying: "Touch not My anointed ones."

^B VERSE 19. "We know that we are of God, and the whole world lieth in wickedness."

The world—that is, the lovers of the world—are subject to an evil origin. By "whole," he says that we are all born under sin, whose very birth is in vice.

When he says that "the whole world lieth in the evil one," he does not mean that the creation of God, being the world, is established in the evil one, as some of the heretics have imagined, but that Scripture knows how to call wicked men "the world," just as it is written here and in the Gospels. The Evangelist John said this in the Epistle and in the Gospels, from which we have thought it worthwhile to bring forward a few points out of many. Writing in this Epistle, John says: "Do not wonder, if the world hates you." For it is plain to every wise man that the world hates the saints, by which are designated evil men. And that saying: "They are from the world, and speak of the world, and the world hears them." Now, what he says about the world hearing them, he manifests not as [it being] a creature, but as [it being] people prone to passion. Thus in the Gospels the Savior says: "The world cannot hate you, but it hates me, because I bear witness to it that its works are evil," and: "Woe to the world because of scandals," and: "If you were of the world, the world would love what was its own; but since you are not of the world, but I have chosen you, therefore the world hates you." For it is not to be thought through these [words]—while he indeed reproves evil works and manifests scandals and says that his disciples are hated by the world—that he speaks these things concerning the constitution of the heaven and the earth and what is in them. For the evil, and the sorcerers, and those who conceive hatred are men, who are signified by the words of the Lord. He reproves them, therefore, for their evil works, whom also marking, he says they are of the scandals and have the holy men in hatred. These things therefore having been manifested, he shows the world lying in the evil one to be that which is reproved, and marked, and designated as having the apostles in hatred. For each of these, because of the malice in which they are said to be in the evil one, are said to be delivered when we pray: "Deliver us from evil." For all are redeemed and delivered from him who are in no way wounded by his fiery darts, because they have taken up in all things the shield of saving faith. Wanting therefore the Savior to have this granted by the Father, he said concerning his disciples: "Father, keep them from evil." Therefore, they are to be held as straying who think the world is positioned in the evil one, as if in its own creator. This word therefore signifies also wills and manners, that is, it is not a nature and cause, so that anyone might be thought to be from God or established in the evil one, when he says, we the disciples of Christ know by way of instruction, because we are of God, having a participation from him, from whom we were chosen out of the world, and we were born of God on account of holiness, knowing this, that the whole world, on account of the impiety which it has, is lying in malice, incumbent upon him who has preceded in evil: so that it might appear to be the same thing—the world being positioned in the evil one, which is that which is said: "He who commits sin is of the devil, because the devil sins from the beginning." For the evil one is also the devil, and he is not otherwise.

the world than the one who commits sin. With ^A these things thus clarified, the opinion of the heretics, who think that "creature" is signified by the statement, "The whole world is in the evil one," will have no place for fallacy. For although "world" may sometimes signify a creature, it is not, however, placed in the evil one, but in the Word, through whom all things were made, and it obtains the strength of its stability. In Christ are created things invisible and visible, celestial and terrestrial; and before all things is (and in him all things consist, possessing a foundation), the Word, the Creator. For thus it will be true that all things were created by God, when Wisdom itself says: "Before the ages he founded me, in the beginning, before he made the earth and created the abysses," etc.

VERS. 20, 21. "We know that the Son of God has come and has given us understanding, so that we may know the true God and be in his true Son. This is the true God and eternal life. Little children, keep yourselves from idols."

The divine Paul, having taken this understanding according to which the true Son of God is known, said, "But we have the mind of Christ." He who possesses this understanding and this mind recognizes the one who is true according to essence, and is united to him in himself, having a practical knowledge of him.

^B It is worth asking how, throughout the whole Epistle, after testifying to them the perfection and sanctity of the faith regarding short and most useful matters, he warns them, saying: "Little children, keep yourselves from idols." In response to this, someone says that since he is writing the Epistle to the whole Church, and since it is probable that in such a council there were some recently converted from idolatry, and because it often happens that those who descend from the worship of many gods, not yet firmly believing, retain in their minds remnants of superstition, he placed this saying for their sake.

The understanding that he gave, according to which it is known that the true Son of God has come, is the same as the mind of Christ, of which it is said: "But we have the mind of Christ." Because he therefore recognizes this understanding and this mind as substantially true, and the power of God is in it, he who knows him possesses the understanding of him in his works.

The true Son of God is Jesus Christ, who is the true God. And consider how he is consubstantial with the Father, and not one and the same in number according to Sabellius, is the Son with the Father. For since the Father is known as the only true God, the Son is contemplated as the true God by those to whom he himself, coming, gave understanding. If, therefore, the Father and Son were of a different substance, since the Father alone is true God, the Son would in no way be true God. But if the Son is the true God, if both were of a different substance, the Father would have a different nature according to species, so that he might be the true God. Again, if he is the true God, the Father is forbidden from being this. Therefore, we shall acknowledge that we have perceived the Epistle with reason.

For this is the custom of divine doctrine; for even the apostle Paul, writing to the Corinthians, when he had praised them in all intelligible riches, writes in that same Epistle that they ought to abstain from things sacrificed to idols, lest they become partners of demons and have no difference from those who feast at the idols. But someone else says that, by writing this, he indicated that many antichrists had already come, and that there are false prophets who, falling from the truth, would taste and teach nothing stable, nothing firm, but would sow whatever idol was fabricated and formed in the minds of those believing in them. These things, therefore, which are so depicted or planted in minds as a doctrine of false knowledge, anyone would not vainly call "idols," against which he warns all who reverently approach the true God to guard themselves. For so, with the present words thus understood, we will acknowledge the end of the Epistle with reason.

DIDYMUS THE ALEXANDRIAN'S COMMENTARY ON THE SECOND EPISTLE OF DIVINE JOHN

VERS. 6. ^A *Et hæc est charitas, ut ambulemus secundum mandata ejus.*

The present saying is in agreement with those things which were related in the first Epistle, where he says: “And we know that he who loves God keeps his commandments,” and in the Gospels he says: “If anyone loves me, let him keep my commandments.” To walk according to the commandments is the same as to keep them. For since the virtues that are active, which are performed according to the commandments, are practical, he who does not become outside of them walks according to them. In this, therefore, walking according to them is the same as keeping them. Whence also he who ceases to work according to virtue neither keeps the commandments nor walks according to them. For he who progresses in virtue walks according to the commandments, progress in walking denoting the matured person who, after having walked according to the commandments, acts by keeping them. It is also understood in this way: he who makes progress according to virtue walks certainly according to the commandments, since to walk denotes the progress of a perfect man who, after he has walked according to the commandments, also keeps them. This saying is also in agreement with what is read in the enigma, that Adam was placed in paradise so that he might work it and keep it. Where by “working” he designates the effect of progress, and by “keeping,” the state and constancy of his perfection itself.

VERS. 9-11. *Everyone who withdraws and does not remain in the doctrine of Christ does not have God; he who remains in the doctrine, he has both the Father and the Son. If anyone comes to you and does not bring this doctrine, do not receive him into your house, nor say to him, Greetings. For he who says greeting to him communicates in his evil works.*

^B He truly remains in the evangelical doctrine who thinks and acts according to it, while separating himself from the one who does something to the contrary and thinks likewise. Therefore, since there is a God for someone by means of the active life, who is the creator of all, just as Abraham, to whom he said: “I am your God;” whoever is outside the right faith and the manner of life of the commandments of Jesus is without God, separating himself, nor does he have God, while that person has separated himself from the divine doctrine in the aforementioned manner. *He who remains in him has both the Father and the Son.* For to him who keeps his commandments, the Son says that the Father will come with him, that he might abide with him, when he has been made a holy temple, built by the observance of the commandments of God.

Since there is, therefore, a twofold manner of possessing God: one indeed is common to all creatures, by which it is signified that all have a creator; the other, however, indicates the manner of those who through good will appease him, according to what is read: “The God of Abraham, the God of Isaac, the God of Jacob, and of all the Hebrews.” Observe, indeed, that it is said here: *He who has, he says, the Son, has also the Father;* and conversely, by which it is clearly understood that they are of the same substance of divinity. For because the Father is in the Son, he who has the Son has also the Father, which is also reciprocal: for he who has the Father has the Son, who is in the Father.

If anyone, however, wishing to apply this further, should say: “He who has the disciples has also the Son; and he who has the Son has also the Father, according to what is written: ‘He who receives you, receives me, and receives my Father who sent me;’” let him know that he does not insinuate this as he ought. For these things are said concerning doctrine, that he who receives the apostles, consenting to their doctrine, receives through them at the same time the Son and the Father, whom they preach. It is also to be understood in another way, since he who remains in the doctrine has the Father and the Son. The apostles remained in his doctrine, so that they might preach it: whoever therefore receives them, since they are the temple of God, by this fact that he receives them, he has the Son and the Father dwelling within them.