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1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) 3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. 4 And these things write we unto you, that your joy may be full. 5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.
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[AD 200] Caius Presbyter of Rome on 1 John 1:1
Nativity, His passion, His resurrection, His conversation with His disciples, and His twofold advent,-the first in the humiliation of rejection, which is now past, and the second in the glory of royal power, which is yet in the future. What marvel is it, then, that John brings forward these several things
[AD 215] Clement of Alexandria on 1 John 1:1
"That which was from the beginning; which we have seen with our eyes; which we have heard."

Following the Gospel according to John, and in accordance with it, this Epistle also contains the spiritual principle.

What therefore he says, "from the beginning," the Presbyter explained to this effect, that the beginning of generation is not separated from the beginning of the Creator. For when he says, "That which was from the beginning," he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, "In the beginning was the Word." But by the expression, "we have seen with our eyes," he signifies the Lord's presence in the flesh, "and our hands have handled," he says, "of the Word of life." He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places — this sunbeam coming in the flesh became palpable to the disciples. It is accordingly related in traditions, that John, touching the outward body itself, sent his hand deep down into it, and that the solidity of the flesh offered no obstacle, but gave way to the hand of the disciple.

"And our hands have handled of the Word of life;" that is, He who came in the flesh became capable of being touched.

Source: Fragment from the Latin Translation of Cassiodorus
[AD 215] Clement of Alexandria on 1 John 1:1
When the elder wrote this, he was explaining that the principle of generation is not separate from the principle of creation. For when he says “which was from the beginning” he is referring to the generation of the Son which has no beginning, because he exists coeternally with the Father. Therefore the word was signifies eternity, just as the Word himself, that is, the Son, which is one with the Father in equality of substance, is eternal and unmade. When he says that “our hands touched the Word of life,” he means not merely the Son’s flesh but his power as well. One tradition has it that when the disciple touched Christ’s physical body he put his hand right inside and was not stopped by the hardness of the flesh from doing so, because the flesh made way for the disciple’s hand.

Source: ADUMBRATIONS
[AD 220] Tertullian on 1 John 1:1
Read the testimony of John: "That which we have seen, which we have heard, which we have looked upon with our eyes, and our hands have handled, of the Word of life." False, of course, and deceptive must have been that testimony, if the witness of our eyes, and ears, and hands be by nature a lie.

Source: A Treatise on the Soul
[AD 220] Tertullian on 1 John 1:1
But the very same apostles testify that they had both seen and "handled" Christ. Now, if Christ is Himself both the Father and the Son, how can He be both the Visible and the Invisible? In order, however, to reconcile this diversity between the Visible and the Invisible, will not some one on the other side argue that the two statements are quite correct: that He was visible indeed in the flesh, but was invisible before His appearance in the flesh; so that He who as the Father was invisible before the flesh, is the same as the Son who was visible in the flesh? If, however, He is the same who was invisible before the incarnation, how comes it that He was actually seen in ancient times before (coming in) the flesh? And by parity of reasoning, if He is the same who was visible after (coming in) the flesh, how happens it that He is now declared to be invisible by the apostles? How, I repeat, can all this be, unless it be that He is one, who anciently was visible only in mystery and enigma, and became more clearly visible by His incarnation, even the Word who was also made flesh; whilst He is another whom no man has seen at any time, being none else than the Father, even Him to whom the Word belongs? Let us, in short, examine who it is whom the apostles saw.

Source: Against Praxeas
[AD 220] Tertullian on 1 John 1:1
"That," says John, "which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life." Now the Word of life became flesh, and was heard, and was seen, and was handled, because He was flesh who, before He came in the flesh, was the "Word in the beginning with God" the Father, and not the Father with the Word.

Source: Against Praxeas
[AD 220] Tertullian on 1 John 1:1
And this species of the divine patience indeed being, as it were, at a distance, may perhaps be esteemed as among "things too high for us; " but what is that which, in a certain way, has been grasped by hand among men openly on the earth? God suffers Himself to be conceived in a mother's womb, and awaits the time for birth; and, when born, bears the delay of growing up; and, when grown up, is not eager to be recognised, but is furthermore contumelious to Himself, and is baptized by His own servant; and repels with words alone the assaults of the tempter; while from being" Lord" He becomes" Master," teaching man to escape death, having been trained to the exercise of the absolute forbearance of offended patience.

Source: Of Patience
[AD 220] Tertullian on 1 John 1:1
To God their beauty, to God their youth (is dedicated). With Him they live; with Him they converse; Him they "handle" by day and by night; to the Lord they assign their prayers as dowries; from Him, as oft as they desire it, they receive His approbation as dotal gifts.

Source: To His Wife Book I
[AD 398] Didymus the Blind on 1 John 1:1
Many think that these words apply to the postresurrection appearances of Jesus and say that John is speaking of himself and the other disciples who first of all heard that the Lord had risen and afterwards saw him with their own eyes, to the point where they touched his feet, his hands and his side and felt the imprint of the nails. For even if Thomas was the only one who actually made physical contact with him, he was representative of the others, for the Savior told them all to touch him and see for themselves. But others take these words in a deeper sense, noting that they do not simply speak about touching but also about handling the “word of life which was from the beginning.” Who can this refer to, other than to the one who said: “I am that I am”? Another interpretation is that we have now seen openly with our own eyes the one who was in the beginning, of whom the law and the prophets spoke, saying that he would come. He has indeed come and was seen in the flesh, and after much handling of the scriptural texts which bear witness to him, this is what we believe about the Word of life.

Source: COMMENTARY ON 1 JOHN
[AD 430] Augustine of Hippo on 1 John 1:1
Who is he that with hands does handle the Word, except because The Word was made flesh, and dwelt in us? Now this Word which was made flesh that it might be handled, began to be flesh, of the Virgin Mary: but not then began the Word, for the Apostle says, That which was from the beginning. See whether his epistle does not bear witness to his gospel, where ye lately heard, In the beginning was the Word, and the Word was with God. John 1:1 Perchance, Concerning the word of life one may take as a sort of expression concerning Christ, not the very body of Christ which was handled with hands. See what follows: And the Life was manifested. Christ therefore is the word of life. And whereby manifested? For it was from the beginning, only not manifested to men: but it was manifested to angels, who saw it and fed on it as their bread. But what says the Scripture? Man did eat angels' bread. Well then the Life was manifested in the flesh; because it exhibited in manifestation, that that which can be seen by the heart only, should be seen by the eyes also, that it might heal the hearts. For only by the heart is the Word seen: but the flesh is seen by the bodily eyes also. We had wherewith to see the flesh, but had not wherewith to see the Word: the Word was made flesh, which we might see, that so that in us might be healed wherewith we might see the Word.
[AD 430] Augustine of Hippo on 1 John 1:1
This book is very sweet to every healthy Christian heart that savors the bread of God, and it should constantly be in the mind of God’s holy church. But I choose it more particularly because what it specially commends to us is love. The person who possesses the thing which he hears about in this epistle must rejoice when he hears it. His reading will be like oil to a flame.… For others, the epistle should be like flame set to firewood; if it was not already burning, the touch of the word may kindle it.

Source: TEN HOMILIES ON 1 JOHN, PROLOGUE
[AD 450] Peter Chrysologus on 1 John 1:1
How can you believe that what always existed took a beginning later on?

Source: SERMONS 57
[AD 532] Pseudo-Dionysius the Areopagite on 1 John 1:1
"The evangelist, on the other hand, has not prefixed his name even to the catholic epistle; but without any circumlocution, he has commenced at once with the mystery of the divine revelation itself in these terms: "That which was from the beginning, which we have heard, which we have seen with our eyes."
[AD 538] Severus of Antioch on 1 John 1:1
Given that this same John also said, “No one has ever seen God,” how can he assure us that the living Word of life has been seen and touched? It is clear that it was in his incarnate and human form that he was visible and touchable. What was not true of him by nature became true of him in that way, for he is one and the same indivisible Word, both visible and invisible, and without diminishing in either respect he became touchable in both his divine-human nature. For he worked his miracles in his divinity and suffered for us in his humanity.

Source: CATENA
[AD 735] Bede on 1 John 1:1
The disciples were with Jesus from the beginning, and so they could preach what they had seen and heard in his presence without any ambiguity.

Source: Homilies on the Gospels 2.16
[AD 735] Bede on 1 John 1:1
That which we have seen and our hands have touched concerning the Word of life. For not only did they see the Lord with their physical eyes like the others, but they also perceived His divine power with their spiritual eyes. Especially those who saw Him transfigured on the mount, among whom was John himself. And when he says, "and our hands have touched concerning the Word of life," he refutes the madness of the Manichaeans, who deny that the Lord assumed true flesh; the apostles could not doubt the truth of this flesh, as they attested not only by seeing but also by touching; especially John himself who, accustomed to recline on His bosom at supper, touched His limbs more freely the closer he was. And even after His resurrection from the dead, their hands touched concerning the Word of life, as they understood without any doubt that He had taken on true flesh, though now incorruptible, hearing Him say: "Touch and see, because a spirit does not have flesh and bones, as you see that I have" (Luke 24). It is well said, "and our hands have touched concerning the Word of life," because as they proved the truth of His resurrected flesh by touching with their hands, they more surely knew Him to be the Word of life, that is, the true God. Hence Thomas, who was specially ordered to touch Him, immediately upon touching the flesh, confessed Him to be God, saying, "My Lord and my God" (John 20).

Source: Commentary on the Catholic Epistles
[AD 850] Ishodad of Merv on 1 John 1:1
About this epistle many have erred, supposing that it was written by the apostle John, yet if they had investigated the matter they would have seen that the thought, shape and authority of this letter are greatly inferior to the sound words of the Evangelist.

Source: COMMENTARIES
[AD 990] Oecumenius on 1 John 1:1
John writes this against both the Jews and the Greeks, because they were protesting that the mystery which has appeared among us is too new to be taken seriously. He therefore answers them by saying that in fact it is very old and has been there from the beginning. It is higher than the law and even higher than the creation itself, because while creation has a beginning this was there already.

Source: COMMENTARY ON 1 JOHN
[AD 1107] Theophylact of Ohrid on 1 John 1:1
When John talks about having seen this life, he means that the disciples understood its meaning, and when he says that they touched it, he means that they had investigated it thoroughly.

Source: COMMENTARY ON 1 JOHN
[AD 215] Clement of Alexandria on 1 John 1:2
"The life was manifested." For in the Gospel he thus speaks: "And what was made, in Him was life, and the life was the light of men." [John 1:3-4]

"And we show unto you that eternal life, which was with the Father, and was manifested unto you."

He signifies by the appellation of Father, that the Son also existed always, without beginning.

Source: Fragment from the Latin Translation of Cassiodorus
[AD 220] Tertullian on 1 John 1:2
For its salvation is endangered, not by its being ignorant of itself, but of the word of God. "The life," says He, "was manifested," not the soul.

Source: On the Flesh of Christ
[AD 398] Didymus the Blind on 1 John 1:2
Note that there is an important difference between seeing and contemplating. For what is seen can be told to others, which is not always possible with things which are contemplated. For there are many things which may be perfectly well contemplated but which cannot be expressed in words because they are known by some ineffable understanding. In this verse it should be noticed that those who are bearing witness are not validating the life of Jesus but improving themselves by their confession.

Source: COMMENTARY ON 1 JOHN
[AD 430] Augustine of Hippo on 1 John 1:2
Perhaps some of the brethren who are not acquainted with the Greek do not know what the word witnesses is in Greek: and yet it is a term much used by all, and had in religious reverence; for what in our tongue we call witnesses, in Greek are martyrs. Now where is the man that has not heard of martyrs, or where the Christian in whose mouth the name of martyrs dwells not every day and would that it so dwelt in the heart also, that we should imitate the sufferings of the martyrs, not persecute them with our cups! Well then, We have seen and are witnesses, is as much as to say, We have seen and are martyrs. For it was for bearing witness of that which they had seen, and bearing witness of that which they had heard from them who had seen, that, while their testimony itself displeased the men against whom it was delivered, the martyrs suffered all that they did suffer. The martyrs are God's witnesses. It pleased God to have men for His witnesses, that men also may have God to be their witness. We have seen, says he, and are witnesses. Where have they seen? In the manifestation. What means, in the manifestation? In the sun, that is, in this light of day. And how should He be seen in the sun who made the sun, except as in the sun He has set His tabernacle; and Himself as a bridegroom going forth out of his chamber, exulted as a giant to run His course? He before the sun, who made the sun, He before the day-star, before all the stars, before all angels, the true Creator, (for all things were made by Him, and without Him was nothing made,) that He might be seen by eyes of flesh which see the sun, set His very tabernacle in the sun, that is, showed His flesh in manifestation of this light of day: and that Bridegroom's chamber was the Virgin's womb, because in that virginal womb were joined the two, the Bridegroom and the bride, the Bridegroom the Word, and the bride the flesh; because it is written, And they two shall be one flesh; Genesis 2:24 and the Lord says in the Gospel, Therefore they are no more two but one flesh. Matthew 19:6 And Esaias remembers right well that they are two: for speaking in the person of Christ he says, He has set a mitre upon me as upon a bridegroom, and adorned me with an ornament as a bride. One seems to speak, yet makes Himself at once Bridegroom and Bride; because not two, but one flesh: because the Word was made flesh, and dwelt in us. To that flesh the Church is joined, and so there is made the whole Christ, Head and body.
[AD 430] Augustine of Hippo on 1 John 1:2
The life itself has been manifested in flesh, so that what can be seen by the heart alone might be seen also by the eyes, in order that hearts might be healed.

Source: TEN HOMILIES ON 1 JOHN 1.1
[AD 614] Andreas of Caesarea on 1 John 1:2
John says this with reference to the close union of the Word with the flesh. Or perhaps he says this with reference to the resurrection, considering the way in which it was made known to the apostles by the action of Thomas. That proved that Christ rose again with the same flesh in which he had been crucified.

Source: CATENA
[AD 735] Bede on 1 John 1:2
And the life was manifested, etc. He refers to that life which speaks in the Gospel: "I am the resurrection and the life" (John 11); which was manifested through divine miracles declared in the flesh, and the disciples present saw what they would testify to posterity with undoubted truth, when performing signs, as John himself wrote, He manifested His glory, and His disciples believed in Him (John 2). And because the apostle John testifies that he saw the life manifested with his co-apostles, the heretic Apelles should be confounded with his followers, who contends that the same life, that is, the Lord Savior, appeared to the world not as God in truth, but as a man in fantasy.

Source: Commentary on the Catholic Epistles
[AD 735] Bede on 1 John 1:2
And we proclaim to you eternal life, etc. It was with the Father in eternal divinity, and appeared in time to the world in humanity.

Source: Commentary on the Catholic Epistles
[AD 220] Tertullian on 1 John 1:3
Wherefore he also exhorts us to believe in the name of His (the Father's, ) Son Jesus Christ, that "our fellowship may be with the Father, and with His Son Jesus Christ." Paul, in like manner, everywhere speaks of "God the Father, and our Lord Jesus Christ.

Source: Against Praxeas
[AD 430] Augustine of Hippo on 1 John 1:3
i.e., manifested among us: which might be more plainly expressed, manifested to us. The things, therefore, which we have seen and heard, declare we unto you. 1 John 1:3 Those saw the Lord Himself present in the flesh, and heard words from the mouth of the Lord, and told them to us. Consequently we also have heard, but have not seen. Are we then less happy than those who saw and heard? And how does he add, That ye also may have fellowship with us? Those saw, we have not seen, and yet we are fellows; because we hold the faith in common. For there was one who did not believe even upon seeing, and would needs handle, and so believe, and said, I will not believe except I thrust my fingers into the place of the nails, and touch His scars. John 20:25-29 And He did give Himself for a time to be handled by the hands of men, who always gives Himself to be seen by the sight of the angels; and that disciple did handle, and exclaimed, My Lord, and my God! Because he touched the Man, he confessed the God. And the Lord, to console us who, now that He sits in heaven, cannot touch Him with the hand, but only reach Him with faith, said to him, Because you have seen, you have believed; blessed are they that have not seen, and yet believe. We are here described, we designated. Then let the blessedness take place in us, of which the Lord predicted that it should take place; let us firmly hold that which we see not; because those tell us who have seen. That ye also, says he, may have fellowship with us. And what great matter is it to have fellowship with men? Do not despise it; see what he adds: and our fellowship may be with God the Father, and Jesus Christ His Son. And these things, says he, we write unto you, that your joy may be full. 1 John 1:4 Full joy he means in that fellowship, in that charity, in that unity.
[AD 449] Hilary of Arles on 1 John 1:3
Our fellowship is in the unity of our faith here on earth and in the eternal dwelling place of God in heaven.

Source: INTRODUCTORY COMMENTARY ON 1 JOHN
[AD 614] Andreas of Caesarea on 1 John 1:3
What did they proclaim, but that eternal life has appeared to us and that we have become witnesses of it? What you gain from this proclamation is the right to share this experience with us. For the one who is in fellowship with us has fellowship with the Father and with his Son, Jesus Christ, and since you share in the same fellowship, we shall all have joy together, in that we have been united to God.

Source: CATENA
[AD 735] Bede on 1 John 1:3
What we have seen and heard, we proclaim to you, etc. Blessed John clearly shows that anyone who desires to have fellowship with God must first be united with the fellowship of the Church, learn that faith, and be imbued with its sacraments, which the disciples received from the Truth dwelling in the flesh itself. Nor in any way are those less associated with God who believe through the doctrine of the apostles, than those who believed through the Lord preaching in the world himself, except insofar as the quality of faith or works distinguishes them. Hence also concerning this fellowship of the saints, which they have in the Father and the Son, the Son himself, praying to the Father, says: Holy Father, keep them in your name, which you have given to me, that they may be one as we are one (John XVII). And a little later: I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us (John XVII).

Source: Commentary on the Catholic Epistles
[AD 430] Augustine of Hippo on 1 John 1:4
The disciples saw the Lord in the flesh, and they heard his words, which they made known to us. We have also heard but have not seen. Are we less happy than they, who both saw and heard? No, for John goes on to say that the reason for his preaching is that we might share in their fellowship.

Source: TEN HOMILIES ON 1 JOHN 1.3
[AD 449] Hilary of Arles on 1 John 1:4
The fullness of joy comes when we are in fellowship with the apostles, as well as of the Father, Son and Holy Spirit.

Source: INTRODUCTORY COMMENTARY ON 1 JOHN
[AD 735] Bede on 1 John 1:4
And we write these things to you so that your joy may be complete. The joy of teachers is made complete when, through preaching, they lead many to the fellowship of the holy Church, and to the fellowship of God the Father and his Son Jesus Christ, through whom the Church is strengthened and grows. Hence also Paul says to those whom he instructed in the faith: Complete my joy by being of the same mind, having the same love, being in full accord and of one mind (Philippians II).

Source: Commentary on the Catholic Epistles
[AD 1107] Theophylact of Ohrid on 1 John 1:4
John says that having his hearers as fellow participants in the grace of eternal life will make him and the other disciples happy in the same way that a sower is happy to have the reapers alongside him on the day of harvest.

Source: COMMENTARY ON 1 JOHN
[AD 215] Clement of Alexandria on 1 John 1:5
"For God," he says, "is light."

He does not express the divine essence, but wishing to declare the majesty of God, he has applied to the Divinity what is best and most excellent in the view of men. Thus also Paul, when he speaks of "light inaccessible." [1 Timothy 6:16] But John himself also in this same Epistle says, "God is love:" [1 John 4:16] pointing out the excellences of God, that He is kind and merciful; and because He is light, makes men righteous, according to the advancement of the soul, through charity. God, then, who is ineffable in respect of His substance, is light.

"And in Him is no darkness at all,"— that is, no passion, no keeping up of evil respecting any one, [He] destroys no one, but gives salvation to all. Light moreover signifies, either the precepts of the Law, or faith, or doctrine. Darkness is the opposite of these things. Not as if there were another way; since there is only one way according to the divine precepts. For the work of God is unity. Duality and all else that exists, except unity, arises from perversity of life.

Source: Fragment from the Latin Translation of Cassiodorus
[AD 215] Clement of Alexandria on 1 John 1:5
John is not defining the essence of God, but desiring to declare his majesty, God has adapted something belonging to divinity and used it to suit his purpose. Paul also calls God “unapproachable light.”

Source: ADUMBRATIONS
[AD 220] Tertullian on 1 John 1:5
Draw whatever (veil of) darkness you please over your deeds, "God is light." But some think as if God were under a necessity of bestowing even on the unworthy, what He has engaged (to give); and they turn His liberality into slavery.

Source: On Repentance
[AD 220] Tertullian on 1 John 1:5
Nay, but this whole world is the one house of all; in which world it is more the heathen, who is found in darkness, whom the grace of God enlightens, than the Christian, who is already in God's light. Finally, it is one "straying" which is ascribed to the ewe and the drachma: (and this is an evidence in my favour); for if the parables had been composed with a view to a Christian sinner, after the loss of his faith, a second loss and restoration of them would have been noted.

Source: On Modesty
[AD 253] Origen of Alexandria on 1 John 1:5
God is light, according to John. The only-begotten Son therefore is the brightness of that light, proceeding from God without separation, as brightness from light, and lightening the whole creation.

Source: ON FIRST PRINCIPLES 1.2.7
[AD 398] Didymus the Blind on 1 John 1:5
John wrote that the proclamation, by which it was stated that God is light, with no shadows in him at all, was made by the Savior himself to his disciples. Now he is sharing it with his readers so that they too might believe the same thing about God.

Source: COMMENTARY ON 1 JOHN
[AD 420] Jerome on 1 John 1:5
When John says that there is no darkness in the light of God, he proves that all the lights of others are stained by some blemish.

Source: Against the Pelagians 2.7
[AD 430] Augustine of Hippo on 1 John 1:5
What is this? Those same have seen, have handled with their hands, the Word of life: He was from the beginning, and for a time was made visible and palpable, the Only-begotten Son of God. For what thing did He come, or what new thing did He tell us? What was it His will to teach? Wherefore did He this which He did, that the Word should be made flesh, that God over all things should suffer indignities from men, that He should endure to be smitten upon the face by the hands which Himself had made? What would He teach? What would He show? What would He declare? Let us hear: for without the fruit of the precept the hearing of the story, how Christ was born, and how Christ suffered, is a mere pastime of the mind, not a strengthening of it. What great thing do you hear? With what fruit you hear, see to that. What would He teach? What declare? Hear. That God is light, says he, and there is no darkness in Him at all. Hitherto, he has named indeed the light, but the words are dark: good is it for us that the very light which he has named should enlighten our hearts, and we should see what he has said. This it is that we declare, that God is light, and there is no darkness in Him at all. Who would dare to say that there is darkness in God? Or what is the light? Or what darkness? Lest haply he speaks of such things as pertain to these eyes of ours. God is light. Says some man, The sun also is light, and the moon also is light, and a candle is light. It ought to be something far greater than these, far more excellent, and far more surpassing. How much God is distant from the creature, how much the Maker from the making, how much Wisdom from that which is made by Wisdom, far beyond all things must this light needs be. And haply we shall be near to it, if we get to know what this light is, and apply ourselves unto it, that by it we may be enlightened; because in ourselves we are darkness, and only when enlightened by it can we become light, and not be put to confusion by it, being put to confusion by ourselves. Who is he that is put to confusion by himself? He that knows himself to be a sinner. Who is he that by it is not put to confusion? He who by it is enlightened. What is it to be enlightened by it? He that now sees himself to be darkened by sins, and desires to be enlightened by it, draws near to it: whence the Psalm says, Draw near unto Him, and be ye enlightened; and your faces shall not be ashamed. But you shall not be shamed by it, if, when it shall show you to yourself that you are foul, your own foulness shall displease you, that you may perceive its beauty. This it is that He would teach.
[AD 430] Augustine of Hippo on 1 John 1:5
God is the light of purified minds, not of these bodily eyes. For then the mind will be able to see that light, which right now it is not yet able to do.

Source: LETTERS 92
[AD 614] Andreas of Caesarea on 1 John 1:5
What is this message? It is that eternal life has appeared to us. For the Father so loved the world that he gave his only-begotten Son, and this is what we proclaim to you—that the Word of God who has come into the world and become a man is both God and light.

Source: CATENA
[AD 735] Bede on 1 John 1:5
And this is the message which we have heard from him, etc. By this statement, blessed John both shows the excellence of divine purity, which we are also commanded to imitate, saying: Be holy, for I, the Lord your God, am holy (Leviticus XIX); and he refutes the insane doctrine of the Manicheans, who said that the nature of God was conquered and corrupted by the prince of darkness in war.

Source: Commentary on the Catholic Epistles
[AD 1022] Symeon the New Theologian on 1 John 1:5
Let no one deceive you. God is light, and to those who have entered into union with him, he imparts of his own brightness to the extent that they have been purified.

Source: DISCOURSES 15.3
[AD 202] Irenaeus on 1 John 1:6
A lie has no fellowship with the truth, any more than light with darkness. The presence of one excludes the other.

Source: AGAINST HERESIES 3.5.1
[AD 215] Clement of Alexandria on 1 John 1:6
Si autem in luce ambulamus, sicut et ipse est in luce, societatem habemus cum ipso, et sanguis Jesu filii ejus emundat nos a peccato."

Source: Clement of Alexandria Stromata Book III
[AD 430] Augustine of Hippo on 1 John 1:6
And may it be that we say this over-hastily? Let the apostle himself make this plain in what follows. Remember what was said at the outset of our discourse, that the present epistle commends charity: God is light, says he, and in Him is no dark ness at all. And what said he above? That ye may have fellowship with us, and our fellowship may be with God the Father, and with His Son Jesus Christ. But moreover, if God be light, and in Him is no darkness at all, and we must have fellowship with Him, then from us also must the darkness be driven away, that there may be light created in us, for darkness cannot have fellowship with light. To this end, see what follows: If we say that we have fellowship with Him, and walk in darkness, we lie. 1 John 1:6 You have also the Apostle Paul saying, Or what fellowship has light with darkness? 2 Corinthians 6:14 You say you have fellowship with God, and you walk in darkness; and God is light, and in Him is no darkness at all: then how should there be fellowship between light and darkness? At this point therefore a man may say to himself, What shall I do? How shall I be light? I live in sins and iniquities. There steals upon him, as it were, a desperation and sadness. There is no salvation save in the fellowship of God. God is light, and in Him is no darkness at all. But sins are darkness, as the Apostle says of the devil and his angels, that they are rulers of this darkness. Ephesians 6:12 He would not call them of darkness, save as rulers of sins, having lordship over the wicked. Then what are we to do, my brethren? Fellowship with God must be had, other hope of life eternal is none; now God is Light, and in Him is no darkness at all: now iniquities are darkness; by iniquities we are pressed down, that we cannot have fellowship with God: what hope have we then? Did I not promise to speak something during these days, that shall cause gladness? Which if I make not good, this is sadness. God is Light, and in Him is no darkness at all; sins are darkness: what shall become of us? Let us hear, whether perhaps He will console, lift up, give hope, that we faint not by the way. For we are running, and running to our own country; and if we despair of attaining, by that very despair we fail. But He whose will it is that we attain, that He may keep us safe in our own land, feeds us in the way. Hear we then: If we say that we have fellowship with Him and walk in darkness, we lie, and do not the truth.
[AD 449] Hilary of Arles on 1 John 1:6
The truth is light, so if we do not walk according to it, we are in the dark.

Source: INTRODUCTORY COMMENTARY ON 1 JOHN
[AD 614] Andreas of Caesarea on 1 John 1:6
John says that if we sin we have no fellowship with God, but if we do the works of light, then we have fellowship with one another.

Source: CATENA
[AD 735] Bede on 1 John 1:6
If we say that we have fellowship with Him, etc. He names darkness, sins, heresies, and hatreds. Therefore, the mere confession of faith alone is not sufficient for salvation, to which the testimony of good works is lacking. But neither does the rectitude of works without the simplicity of faith and love profit. For whoever is besieged by darkness in any part cannot have fellowship with Him in whom no iniquities occur. For what fellowship has light with darkness? (II Cor. VI).

Source: Commentary on the Catholic Epistles
[AD 1022] Symeon the New Theologian on 1 John 1:6
See to it, brothers, that while we seem to be in God and think that we have communion with him, we should not be found excluded and separated from him, since we do not now see his light.

Source: DISCOURSES 33.2
[AD 215] Clement of Alexandria on 1 John 1:7
"And the blood of Jesus Christ His Son," he says, "cleanses us." For the doctrine of the Lord, which is very powerful, is called His blood.

Source: Fragment from the Latin Translation of Cassiodorus
[AD 215] Clement of Alexandria on 1 John 1:7
God’s teaching is here called blood.

Source: ADUMBRATIONS
[AD 220] Tertullian on 1 John 1:7
From the Epistle also of John they forthwith cull (a proof). It is said: "The blood of His Son purifieth us utterly from every sin." Always then, and in every form, we will sin, if always and from every sin He utterly purifies us; or else, if not always, not again after believing; and if not from sin, not again from fornication.

Source: On Modesty
[AD 430] Augustine of Hippo on 1 John 1:7
Let us not say that we have fellowship with Him, if we walk in darkness. If we walk in the light, as He is in the light, we have fellowship one with another. 1 John 1:7 Let us walk in the light, as He is in the light, that we may be able to have fellowship with Him. And what are we to do about our sins? Hear what follows, And the blood of Jesus Christ His Son shall purge us from all sin. Great assurance has God given! Well may we celebrate the Passover, wherein was shed the blood of the Lord, by which we are cleansed from all sin! Let us be assured: the handwriting which was against us, Colossians 2:14 the bond of our slavery, the devil held, but by the blood of Christ it is blotted out. The blood, says he, of His Son shall purge us from all sin. What means, from all sin? Mark: lo even now, in the name of Christ whom these here have now confessed, who are called infants, have all their sins been cleansed. They came in old, they went out new. How, came in old, went out new? Old men they came in, infants they went out. For the old life is old age with all its dotage, but the new life is the infancy of regeneration. But what are we to do? The past sins are pardoned, not only to these but to us; and after the pardon and abolition of all sins, by living in this world in the midst of temptations, some haply have been contracted. Therefore what he can, let man do; let him confess himself to be what he is, that he may be cured by Him who always is what He is: for He always was and is; we were not and are.
[AD 449] Hilary of Arles on 1 John 1:7
The blood of animal sacrifices was enough to cleanse people from whatever particular sin they had committed, but the blood of Christ is sufficient to cleanse those who walk in love from all sin.

Source: INTRODUCTORY COMMENTARY ON 1 JOHN
[AD 735] Bede on 1 John 1:7
But if we walk in the light, etc. The distinction of words is to be noted, because he says that God is in the light, but that we ought to walk in the light. For the righteous walk in the light, as they advance to better things by serving with works of virtue. But divine holiness, to which it is said: "But you are the same" (Ps. CI), is rightly remembered to be in the light, because being full goodness always existing, it does not find where it may advance. To the faithful it is said: "Walk as children of light" (Eph. V). For the fruit of light is in all goodness and righteousness and truth. But God always exists as good, just, and true without any progress. If, therefore, we walk in the light, as He is in the light, we have fellowship with one another. Because it evidently gives an indication that we are advancing by walking in the path of light, if we rejoice in the bond of fraternal fellowship, with which we likewise may reach the true light. But even if we are found to do the works of light, if we seem to hold inviolable the rights of mutual love, we should not think that by our progress or industry we are able to be completely cleansed from sins. For it follows:

Source: Commentary on the Catholic Epistles
[AD 735] Bede on 1 John 1:7
And the blood of Jesus Christ, His Son, cleanses us from all sin. For indeed, the sacrament of the Lord's passion both alleviated all past sins for us in baptism and forgives whatever we commit after baptism due to daily frailty, by the grace of the same our Redeemer. Especially when among the works of light that we perform, we humbly confess our errors to Him daily, when we receive the sacraments of His blood, when we pray for our debts to be forgiven as we forgive our debtors, when, mindful of His passion, we willingly endure each adverse thing. Remarkably, when speaking of the Lord, it is said: "And the blood of Jesus His Son"; indeed, the Son of God in the nature of divinity could not have blood; but since the same Son of God also became the Son of man, appropriately He calls the blood of the Son of God due to the unity of His person, to show that He truly assumed a body, truly shed His blood for us; and to refute the heretics who either deny that the true flesh was assumed by the Son of God or that the Lord Jesus truly suffered in the flesh which He assumed. Similar to this is what Paul says: "The Holy Spirit has made you overseers to shepherd the church of God which He purchased with His own blood" (Acts 20).

Source: Commentary on the Catholic Epistles
[AD 220] Tertullian on 1 John 1:8
If we confess our sins, faithful and just is He to remit them to us, and utterly purify us from every unrighteousness." Does he say "from impurity? "(No): or else, if that is so, then (He "utterly purifies" us) from "idolatry" too.

Source: On Modesty
[AD 258] Cyprian on 1 John 1:8
Let us then acknowledge, beloved brethren, the wholesome gift of the divine mercy; and let us, who cannot be without some wound of conscience, heal our wounds by the spiritual remedies for the cleansing and purging of our sins. Nor let any one so flatter himself with the notion of a pure and immaculate heart, as, in dependence on his own innocence, to think that the medicine needs not to be applied to his wounds; since it is written, "Who shall boast that he hath a clean heart, or who shall boast that he is pure from sins? " And again, in his epistle, John lays it down, and says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us." But if no one can be without sin, and whoever should say that he is without fault is either proud or foolish, how needful, how kind is the divine mercy, which, knowing that there are still found some wounds in those that have been healed, even after their healing, has given wholesome remedies for the curing and healing of their wounds anew!

Source: Treatise VIII On Works and Alms
[AD 258] Cyprian on 1 John 1:8
That no one is without filth and without sin. In Job: "For who is pure from filth? Not one; even if his life be of one day on the earth." Also in the fiftieth Psalm: "Behold, I was conceived in iniquities, and in sins hath my mother conceived me." Also in the Epistle of John: "If we say that we have no sin, we deceive ourselves, and the truth is not in us."

Source: Treatise XII. Three Books of Testimonies Against the Jews.
[AD 398] Didymus the Blind on 1 John 1:8
Since God is light, there is no darkness in him at all, and he has nothing to do with darkness. The person who is enlightened by his light walks in the light, according to the words of the Savior himself: “While you have the light, walk in the light, lest the darkness take hold of you.” Anyone who walks in the darkness of sin but claims that his mind is not darkened and that he has a relationship with God is lying.

Source: COMMENTARY ON 1 JOHN
[AD 430] Augustine of Hippo on 1 John 1:8
Consequently, if you have confessed yourself a sinner, the truth is in you: for the Truth itself is light. Your life has not yet shone in perfect brightness, because there are sins in you; but yet you have already begun to be enlightened, because there is in you the confession of sins.
[AD 449] Hilary of Arles on 1 John 1:8
If you say that you are not a sinner but act otherwise, you are deceiving yourself.

Source: INTRODUCTORY COMMENTARY ON 1 JOHN
[AD 461] Leo the Great on 1 John 1:8
It is pride to presume that it is easy not to sin, since the presumption itself is sin.

Source: SERMONS 41.1
[AD 542] Caesarius of Arles on 1 John 1:8
Let no one deceive you, brothers. Not to know your sin is the worst kind of sin.

Source: SERMONS 144.4
[AD 604] Gregory the Dialogist on 1 John 1:8
Wisdom availeth more in the way of help than a band of the most powerful men in a city, and it often also pardons righteously those who fail in duty. For there is not one that stumbleth not.
[AD 614] Andreas of Caesarea on 1 John 1:8
This is how John describes the Jews who dared to say: “Let his blood be upon us and upon our children,” as if they could crucify Christ without being sinners. If we say such things, we deceive ourselves.

Source: CATENA
[AD 735] Bede on 1 John 1:8
If we say that we have no sin, etc. This sentence avails against the heresy of Pelagius, which claimed that all infants are born without sin and that the elect in this life can progress to such an extent as to be without sin. For even when the prophet says: "Behold, I was conceived in iniquity, and in sin my mother bore me" (Psalm 50), we cannot be without guilt in the world, having come into the world with guilt. But the blood of Jesus Christ, the Son of God, cleanses us from all sin so that our debts do not hold us under the power of our enemy, because the Mediator between God and man, the man Christ Jesus, freely repaid on our behalf what He did not owe. For He who undeservedly paid the debt of death in the flesh for us, freed us from the debt of the death of the soul.

Source: Commentary on the Catholic Epistles
[AD 220] Tertullian on 1 John 1:9
For see yet again: "If we say," he says, "that we have not sinned, we make Him a liar, and His word is not in us." All the more fully: "Little children, these things have I written to you, lest ye sin; and if ye shall have sinned, an Advocate we have with God the Father, Jesus Christ the righteous; and, He is the propitiation for our sins.

Source: On Modesty
[AD 258] Cyprian on 1 John 1:9
After this we also entreat for our sins, saying, "And forgive us our debts, as we also forgive our debtors." After the supply of food, pardon of sin is also asked for, that he who is fed by God may live in God, and that not only the present and temporal life may be provided for, but the eternal also, to which we may come if our sins are forgiven; and these the Lord calls debts, as He says in His Gospel, "I forgave thee all that debt, because thou desiredst me." And how necessarily, how providently and salutarily, are we admonished that we are sinners, since we are compelled to entreat for our sins, and while pardon is asked for from God, the soul recalls its own consciousness of sin! Lest any one should flatter himself that he is innocent, and by exalting himself should more deeply perish, he is instructed and taught that he sins daily, in that he is bidden to entreat daily for his sins. Thus, moreover, John also in his epistle warns us, and says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, the Lord is faithful and just to forgive us our sins." In his epistle he has combined both, that we should entreat for our sins, and that we should obtain pardon when we ask. Therefore he said that the Lord was faithful to forgive sins, keeping the faith of His promise; because He who taught us to pray for our debts and sins, has promised that His fatherly mercy and pardon shall follow.

Source: Treatise IV. On the Lord's Prayer 22
[AD 430] Augustine of Hippo on 1 John 1:9
Not only the past, but haply if we have contracted any from this life; because a man, so long as he bears the flesh, cannot but have some at any rate light sins. But these which we call light, do not make light of. If you make light of them when you weigh them, be afraid when you count them. Many light make one huge sin: many drops fill the river; many grains make the lump. And what hope is there? Before all, confession: lest any think himself righteous, and, before the eyes of God who sees that which is, man, that was not and is, lift up the neck. Before all, then, confession; then, love: for of charity what is said? Charity covers a multitude of sins. 1 Peter 4:8 Now let us see whether he commends charity in regard of the sins which subsequently overtake us: because charity alone extinguishes sins. Pride extinguishes charity: therefore humility strengthens charity; charity extinguishes sins. Humility goes along with confession, the humility by which we confess ourselves sinners: this is humility, not to say it with the tongue, as if only to avoid arrogancy, lest we should displease men if we should say that we are righteous. This do the ungodly and insane: I know indeed that I am righteous, but what shall I say before men? If I shall call myself righteous, who will bear it, who tolerate? Let my righteousness be known unto God: I however will say that I am a sinner, but only that I may not be found odious for arrogancy. Tell men what you are, tell God what you are. Because if you tell not God what you are, God condemns what He shall find in you. Would you not that He condemn you? Condemn you. Would you that He forgive? Do you acknowledge, that you may be able to say unto God, Turn Your face from my sins. Say also to Him those words in the same Psalm, For I acknowledge mine iniquity. If we confess our sins, He is faithful and just to forgive us our sins, and to purge us from all iniquity. If we say that we have not sinned, we make Him a liar, and His word is not in us. 1 John 1:9-10 If you shall say, I have not sinned, you make Him a liar, while you wish to make yourself true. How is it possible that God should be a liar, and man true, when the Scripture says the contrary, Every man a liar, God alone true? Romans 3:4 Consequently, God true through Himself, you true through God; because through yourself, a liar.
[AD 500] Desert Fathers on 1 John 1:9
A hermit said that a man once committed a serious sin. Stricken with remorse, he went to confess to another monk. He did not tell him what he had done, but put it in the form of a question, ‘If such a thought arose in someone’s mind, would he be saved?’ The monk, who had no discretion, answered, ‘You are completely lost.’ When the brother heard this, he said, ‘Well, if I’m going to perish, I’ll go and do it in the world.’ But on his way he considered the matter and decided to tell his temptations to Silvanus, who possessed great discretion in these matters. The brother went to him and did not tell him what he had done, but again put it in the form of a question, ‘If a thought like this came into someone’s mind, could he be saved?’ Silvanus began to speak to him with texts from Scripture, and said, ‘That judgement does not only fall on people tempted to sin.’ The brother perceived the force of the saying, and began to hope, and told him what he had done. When Silvanus learnt what he had done, he acted like a skilled physician and put on his soul a poultice made of texts from Scripture, showing him that repentance is available for all who in truth and in charity turn to God. After some years Silvanus met the monk who had driven the brother to despair, and told him what had happened, and said, ‘That brother, who despaired because of your words, and was going back to the world, is now a bright star among the brothers.’ He told him this so that we may know how perilous it is when anyone confesses thoughts or sins to someone without discretion.

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 614] Andreas of Caesarea on 1 John 1:9
If we acknowledge our sin and confess it, he will forgive it, and not only that one but all our sins. For when a person repents and is baptized into the name of Jesus Christ, God forgives all his sins which he has committed both against himself and against heaven.

Source: CATENA
[AD 735] Bede on 1 John 1:9
If we confess our sins, He is faithful, etc. Because we cannot be without sin in this life, the first hope of salvation is confession, and no one should consider themselves just or lift up their neck before the eyes of God. Then comes love, because charity covers a multitude of sins (1 Peter 4), which is consequently highly recommended to us with much praise in the following parts of this Epistle. Beautifully, both are suggested together, that we should both pray for our sins and obtain God's indulgence when we pray. Therefore, He is also called faithful to forgive sins, retaining the faithfulness of His promise, because He who taught us to pray for our sins and debts promised fatherly mercy and ensuing forgiveness. He also affirms Him to be just, because He justly forgives true confession. "That He may forgive us our sins," he says, "and cleanse us from all iniquity." He forgives daily and slight sins to the elect in this life, without which they cannot live on earth; He cleanses them after the dissolution of the flesh from all iniquity, bringing them into that life in which they neither wish to sin nor can. He now forgives greater temptations to those who pray, so they may not be overcome; He forgives the smallest, so they may not be injured; He then cleanses from all, so that no iniquity at all may exist among the blessed in the eternal kingdom.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on 1 John 1:9
To say that God is faithful means that he is reliable, for faithful is a word which is not just applied to those who believe but also to those who can be relied upon. It is in this second sense that it is applied to God. He is also just in that he does not refuse anyone who comes to him, however seriously they may have sinned.

Source: COMMENTARY ON 1 JOHN
[AD 215] Clement of Alexandria on 1 John 1:10
"If we say that we have not sinned, we make Him a liar, and His word is not in us." His doctrine, that is, or word is truth.

Source: Fragment from the Latin Translation of Cassiodorus
[AD 430] Augustine of Hippo on 1 John 1:10
Who is there on earth without sin? Even a baby has contracted it from its parents.

Source: SERMONS 181.1
[AD 435] John Cassian on 1 John 1:10
Among holy men it is impossible not to fall into those small lapses which occur because of something said, some thought, some surreptitious act. These sins are quite different from those which are called mortal, but they are not without blame or reproach.

Source: CONFERENCE 11.9
[AD 614] Andreas of Caesarea on 1 John 1:10
If we say that we have not sinned, we reject his word, which is spirit and life.

Source: CATENA
[AD 735] Bede on 1 John 1:10
If we say that we have not sinned, etc. For he himself said through a man filled with his Spirit: There is no just man on earth who does good and does not sin (Ecclesiastes 7). But even through himself, he taught us that we cannot be free from sins, as he commanded us to pray thus: Forgive us our debts as we forgive our debtors (Matthew 6). Therefore, no one, being taught by Pelagius, should believe that he can live free from sins and debts, when he sees the apostles, being taught by the Lord, praying for their own sins. And elsewhere it is written: The just man falls seven times a day and rises again (Proverbs 24). For it is impossible for any of the saints not to sometimes fall into slight sins, which are committed through speech, thought, ignorance, forgetfulness, necessity, will, or surprise, and yet they do not cease to be just, because with the Lord's help, they quickly rise from guilt.

Source: Commentary on the Catholic Epistles