Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. ² Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. ³ And every man that hath this hope in him purifieth himself, even as he is pure. ⁴ Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. ⁵ And ye know that he was manifested to take away our sins; and in him is no sin. ⁶ Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. ⁷ Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. ⁸ He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. ⁹ 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. ¹⁰ In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. ¹¹ For this is the message that ye heard from the beginning, that we should love one another. ¹² Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. ¹³ Marvel not, my brethren, if the world hate you. ¹⁴ We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. ¹⁵ Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. ¹⁶ Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. ¹⁷ But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? ¹⁸ My little children, let us not love in word, neither in tongue; but in deed and in truth. ¹⁹ And hereby we know that we are of the truth, and shall assure our hearts before him. ²⁰ For if our heart condemn us, God is greater than our heart, and knoweth all things. ²¹ Beloved, if our heart condemn us not, then have we confidence toward God. ²² And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. ²³ And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. ²⁴ And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.

[AD 215] Clement of Alexandria on 1 John 3:1

"For the world knows us not, as it knew Him not." He means by the world those who live a worldly life in pleasures.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 215] Clement of Alexandria on 1 John 3:1

The “world” means those who live in pleasure.

Source: ADUMBRATIONS

[AD 220] Tertullian on 1 John 3:1

And so it will be becoming for 'the sons of God' too to be 'pitiful-hearted' and `peacemakers; ' 'giving in their turn just as Christ withal hath given to us; ' 'not judging, that we be not judged.'

Source: On Modesty

[AD 325] Lucius Caecilius Firmianus Lactantius on 1 John 3:1

But if this is done by those who do not know the truth, how much more ought we to do it, who are able to give true precepts.

[AD 430] Augustine of Hippo on 1 John 3:1

For whoso are called sons, and are not sons, what profits them the name where the thing is not? How many are called physicians, who know not how to heal! How many are called watchers, who sleep all night long! So, many are called Christians, and yet in deeds are not found such; because they are not this which they are called, that is, in life, in manners, in faith, in hope, in charity. But what have ye heard here, brethren? Behold, what manner of love the Father has bestowed upon us, that we should be called, and should be, the sons of God: therefore the world knows us not, because it has not known Him, us also the world knows not. There is a whole world Christian, and a whole world ungodly; because throughout the whole world there are ungodly, and throughout the whole world there are godly: those know not these. In what sense, think we, do they not know them? They deride them that live good lives. Mark well and see: for haply there are such also among you. Each one of you who now lives godly, who despises worldly things, who does not choose to go to spectacles, who does not choose to make himself drunken as it were by solemn custom, yea, what is worse, under countenance of holy days to make himself unclean: the man who does not choose to do these things, how is he derided by those who do them! Would he be scoffed at if he were known? But why is he not known? The world knows Him not. Who is the world? Those inhabiters of the world. Just as we say, a house; meaning, its inhabitants. These things have been said to you again and again, and we forbear to repeat them to your disgust. By this time, when you hear the word world, in a bad signification, you know that you must understand it to mean only lovers of the world because through love they inhabit, and by inhabiting have become entitled to the name. Therefore the world has not known us, because it has not known Him. He walked here Himself, the Lord Jesus Christ in the flesh; He was God, He was latent in weakness. And wherefore was He not known? Because He reproved all sins in men. They, through loving the delights of sins, did not acknowledge the God: through loving that which the fever prompted, they did wrong to the Physician.
For us then, what are we? Already we are begotten of Him; but because we are such in hope, he says, Beloved, now are we sons of God. Now already? Then what is it we look for, if already we are sons of God? And not yet, says he, is it manifested what we shall be. But what else shall we be than sons of God? Hear what follows: We know that, when He shall appear, we shall be like Him, because we shall see Him as He is. Understand, my beloved. It is a great matter: We know that, when He shall appear, we shall be like Him; for we shall see Him as He is. In the first place mark, what is called Is. You know what it is that is so called. That which is called Is, and not only is called but is so, is unchangeable: It ever remains, It cannot be changed, It is in no part corruptible: It has neither proficiency, for It is perfect; nor has deficiency, for It is eternal. And what is this? In the beginning was the Word, and the Word was with God, and the Word was God. John 1:1 And what is this? Who being in the form of God, thought it not robbery to be equal with God. Philippians 2:6 To see Christ in this sort, Christ in the form of God, Word of God, Only-Begotten of the Father, equal with the Father, is to the bad impossible. But in regard that the Word was made flesh, the bad also shall have power to see Him: because in the day of judgment the bad also will see Him; for He shall so come to judge, as He came to be judged. In the selfsame form, a man, but yet God: for cursed is every one that puts his trust in man. Jeremiah 17:5 A man, He came to be judged, a man, He will come to judge. And if He shall not be seen, what is this that is written, They shall look on Him whom they pierced? John 19:37 For of the ungodly it is said, that they shall see and be confounded. How shall the ungodly not see, when He shall set some on the right hand, others on the left? To those on the right hand He will say, Come, you blessed of my Father, receive the kingdom: Matthew 25:41 to those on the left He will say, Go into everlasting fire. They will see but the form of a servant, the form of God they will not see. Why? Because they were ungodly; and the Lord Himself says, Blessed are the pure in heart, for they shall see God. Matthew 5:8 Therefore, we are to see a certain vision, my brethren, which neither eye has seen, nor ear has heard, nor has entered into the heart of man: 1 Corinthians 2:9 a certain vision, a vision surpassing all earthly beautifulness, of gold, of silver, of groves and fields; the beautifulness of sea and air, the beautifulness of sun and moon, the beautifulness of the stars, the beautifulness of angels: surpassing all things: because from it are all things beautiful.
What then shall we be, when we shall see this? What is promised to us? We shall be like Him, for we shall see Him as He is. The tongue has done what it could, has sounded the words: let the rest be thought by the heart. For what has even John himself said in comparison of That which Is, or what can be said by us men, who are so far from being equal to his merits? Return we therefore to that unction of Him, return we to that unction which inwardly teaches that which we cannot speak: and because ye cannot at present see, let your part and duty be in desire. The whole life of a good Christian is an holy desire. Now what you long for, you do not yet see: howbeit by longing, you are made capable, so that when that has come which you may see, you shall be filled. For just as, if you would fill a bag, and know how great the thing is that shall be given, you stretch the opening of the sack or the skin, or whatever else it be; you know how much you would put in, and see that the bag is narrow; by stretching you make it capable of holding more: so God, by deferring our hope, stretches our desire; by the desiring, stretches the mind; by stretching, makes it more capacious. Let us desire therefore, my brethren, for we shall be filled. See Paul widening, as it were, his bosom, that it may be able to receive that which is to come. He says, namely, Not that I have already received, or am already perfect: brethren, I deem not myself to have apprehended. Philippians 3:13-14 Then what are you doing in this life, if you have not yet apprehended? But this one thing [I do]; forgetting the things that are behind, reaching forth to the things that are before, upon the strain I follow on unto the prize of the high calling. He says he reaches forth, or stretches himself, and says that he follows upon the strain. He felt himself too little to take in that which eye has not seen, nor ear heard, neither has entered into the heart of man. 1 Corinthians 2:9 This is our life, that by longing we should be exercised. But holy longing exercises us just so much as we prune off our longings from the love of the world. We have already said, Empty out that which is to be filled. With good you are to be filled: pour out the bad. Suppose that God would fill you with honey: if you are full of vinegar, where will you put the honey? That which the vessel bore in it must be poured out: the vessel itself must be cleansed; must be cleansed, albeit with labor, albeit with hard rubbing, that it may become fit for that thing, whatever it be. Let us say honey, say gold, say wine; whatever we say it is, being that which cannot be said, whatever we would fain say, It is called— God. And when we say God, what have we said? Is that one syllable the whole of that we look for? So then, whatever we have had power to say is beneath Him: let us stretch ourselves unto Him, that when He shall come, He may fill us. For we shall be like Him; because we shall see Him as He is.
And every one that has this hope in Him. You see how he has set us our place, in hope. You see how the Apostle Paul agrees with his fellow-apostle, By hope we are saved. But hope that is seen, is not hope: for what a man sees, why does he hope for? For if what we see not, we hope for, by patience we wait for it. Romans 8:24-25 This very patience exercises desire. Continue, for He continues: and persevere in walking, that you may reach the goal: for that to which you tend will not remove. See: And every one that has this hope in Him, purifies himself even as He is pure. See how he has not taken away free-will, in that he says, purifies himself. Who purifies us but God? Yea, but God does not purify you if you be unwilling. Therefore, in that you join your will to God, in that you purify yourself. Thou purifiest yourself, not by yourself, but by Him who comes to inhabit you. Still, because you do somewhat therein by the will, therefore is somewhat attributed to you. But it is attributed to you only to the end you should say, as in the Psalm, Be my helper, forsake me not. If you say, Be my helper, you do somewhat: for if you be doing nothing, how should He be said to help you?

[AD 614] Andreas of Caesarea on 1 John 3:1

God shows us the necessary patience because of the inheritance which he has given us. Here the “world” refers to wicked people.

Source: CATENA

[AD 735] Bede on 1 John 3:1

For this reason, the world does not know us, because it did not know Him. In this place, he calls the lovers of the world. And this is what the same will say in judgment, seeing the glory of the saints whose faith they despised, they will say within themselves, groaning and repenting: These are they whom we once had in derision, and in a likeness of a reproach. We fools considered their life to be madness, and their end without honor. How are they counted among the children of God, and their lot among the saints (Wisdom V)?

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 1 John 3:1

John is telling us that we know from all that has been said above that we have been taken up by God as his children. Even if that is not immediately apparent, we should not be disturbed, for it will be fully revealed when he comes again.

Source: COMMENTARY ON 1 JOHN

[AD 215] Clement of Alexandria on 1 John 3:2

"Beloved," says he, "now are we the sons of God," not by natural affection, but because we have God as our Father. For it is the greater love that, seeing we have no relationship to God, He nevertheless loves us and calls us His sons. "And it has not yet appeared what we shall be;" that is, to what kind of glory we shall attain. "For if He shall be manifested,"— that is, if we are made perfect, — "we shall be like Him," as reposing and justified, pure in virtue, "so that we may see Him" (His countenance) "as He is," by comprehension.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 220] Tertullian on 1 John 3:2

In like manner John says: "And it doth not yet appear what we shall be: we know, however, that when He shall be manifest, we shall be like Him." We are far indeed from being already what we know not of; we should, of course, be sure to know it if we were already (like Him).

Source: On the Resurrection of the Flesh

[AD 398] Didymus the Blind on 1 John 3:2

By writing these things John is exhorting his readers to recognize what it means to be born again of God. He tells them that they are now worthy to be loved as children of God, even in this world, and that the adoption of sons is a reality here and now. For since we now know in part and have the first fruits of the Spirit, we already have something of the adoption of sons and can see what the fullness of it will be like when it arrives.

Source: COMMENTARY ON 1 JOHN

[AD 430] Augustine of Hippo on 1 John 3:2

Despite the measure of likeness which we find in God’s Word, we also recognize a great unlikeness to God and his Word in this enigma. We must admit that even when we are like him and shall see him as he is (words which clearly imply an awareness of our present unlikeness), we shall still have no natural equality with him. For the created nature must always be less than the Creator.

Source: ON THE TRINITY 15.16.26

[AD 538] Severus of Antioch on 1 John 3:2

Therefore we live as children of God even in this present life, sanctifying ourselves by virtue and striving toward the likeness of something even better. Encouraged by this, we shall be fashioned according to the brightness of the resurrection, when we shall see him, insofar as that is possible, as he is.

Source: CATENA

[AD 662] Maximus the Confessor on 1 John 3:2

Is there any connection between what John says here and what Paul says when he writes: “God has revealed it to us by his Spirit. For the Spirit searches everything, even the deep things of God”? What then shall we be like? The answer is that here John says that he does not know what form the coming deification through the virtues of faith will take for those who are children of God here on earth now. The independently existing nature of the good things to come has not yet been revealed in detail. Here on earth we walk by faith, not by sight. Paul on the other hand says that through revelation we have received the divine promise concerning the good things which are to come but does not claim to know what these are in any detail. Thus he says quite clearly that he examines himself and pursues the higher calling as far as he understands what it is. Any contradiction between the two apostles is merely apparent, not real, because they are both inspired by the same Spirit.

Source: CATENA

[AD 735] Bede on 1 John 3:2

Dearest, now we are children of God, and it has not yet appeared what we shall be. And Paul says: For you are dead, and your life is hidden with Christ in God (Colossians III). A faithful one is dead through the extinguishing of the old life which was in sins, and has a new life in Christ through faith, the height of which is not yet visibly apparent to us.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 John 3:2

We know that when He appears, we shall be like Him. And Paul explains this too in other words: When Christ (he says) your life appears, then you also will appear with Him in glory (Colossians III). He says we shall be like Him, for when we enjoy the immutable and eternal contemplation of divinity, we ourselves shall also be immortal. And indeed we shall be like Him, because we will be blessed; and yet, similar to the Creator because we are creatures; for who among the children of God will be like God? Even though this might also be thought to be said about the immortality of the body. And in this too we shall be like God, but only to the Son, who alone in the Trinity took on a body, in which He died, rose again, and raised it to the heights.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 John 3:2

Because we will see Him as He is. To be God is to remain eternally and immutably. Whence to Moses He says: "I am who am" (Exod. III); and: "You shall say to the children of Israel: He Who Is has sent me to you" (Ibid.). Therefore, we will see Him as He is, when we will contemplate Him in the very substance of His divinity, which in this life is granted to no one among the elect. Even the legislator, who was accustomed to contemplating the Lord in an angelic guise, beseeched, saying: "Lord, show me Yourself that I may see You" (Exod. XXXIII), and heard from the same Lord: "No one shall see my face and live" (Ibid.). However, to him, for the merit of great sanctity, He said: "I will show you all good" (Ibid.). Hence Paul also said: "Now we see through a glass in a riddle, but then face to face" (I Cor. XIII). Therefore, what was answered to Moses is true, that no one can see the face of God and live (Exod. XXXIII), which is to say, no one living in this life can see Him as He is. Many have seen, but what the will of God chose, not what nature formed. And that which John said can rightly be understood as: "Beloved, we are children of God, and it has not yet appeared what we shall be. But we know that when He appears, we shall be like Him, because we will see Him as He is." Not as men saw Him when He willed, in the guise in which He willed, not in the nature which remained hidden in himself even when He was seen; but as He is, which was requested of Him by Moses when he said: "Show me Yourself" (Exod. XXXIII), by Him who spoke with him face to face. Not that anyone has comprehended the fullness of God, not only with the eyes of the body but even with the mind itself. For it is one thing to see, another to comprehend fully by seeing. Therefore, what is seen is what is perceived as present in whatever way, but the whole is comprehended by seeing, as nothing of it is hidden from the one seeing, or of which the limits can be circumscribed, as nothing is hidden from you of your present will. However, you can circumscribe the limits of your ring. For example, I have given two examples, one of which pertains to the mind's sight, the other to the bodily eyes. For sight must be referred to both, that is, both to the eyes and the mind.

Source: Commentary on the Catholic Epistles

[AD 220] Tertullian on 1 John 3:3

Accordingly he says more manifestly: "And every (man) who hath this hope in Him maketh himself chaste, just as Himself withal is chaste." For elsewhere, again, (we read): "Be ye holy, just as He withal was holy " -in the flesh, namely.

Source: On Monogamy

[AD 220] Tertullian on 1 John 3:3

For unto this end was manifested the Son of God, to undo the works of the devil: "for He has "undone" them withal, by setting man free through baptism, the "handwriting of death" having been "made a gift of" to him: and accordingly, "he who is being born of God doeth not sin, because the seed of God abideth in him; and he cannot sin, because he hath been born of God. Herein are manifest the sons of God and the sons of the devil." Wherein? except it be (thus): the former by not sinning, from the time that they were born from God; the latter by sinning, because they are from the devil, just as if they never were born from God? But if he says, "He who is not righteous is not of God," how shall he who is not modest again become (a son) of God, who has already ceased to be so?

Source: On Modesty

[AD 449] Hilary of Arles on 1 John 3:3

We shall see him as he is because we shall be like him. This is our hope for the future, our love in the present and our faith in both the past and the present.

Source: INTRODUCTORY COMMENTARY ON 1 JOHN

[AD 614] Andreas of Caesarea on 1 John 3:3

Some people argue from this that God made man according to his image but not according to his likeness, which he will give us later on. We have supposedly believed in him according to the likeness which we have, and if that is worthy enough, then we shall receive God’s likeness as well. But if you have believed according to the likeness and then turn away from it and destroy it, who will give you what belongs to the likeness? You will not be able to acquire the likeness unless you have fully perfected the image first. This is supposed to be why John adds the words: “Everyone who thus hopes in him purifies himself, as he is pure.” But my bishop, in his letter to Conon, has shown on the basis of the recognized Fathers of the church that the image and the likeness are one and the same thing and that John was speaking here of something which has already taken place.

Source: CATENA

[AD 735] Bede on 1 John 3:3

And everyone who has this hope in Him purifies himself, etc. Many say they have the hope of heavenly life in Christ, but they make this confession void by living negligently. However, he shows a clear sign of his hope of the hereafter in himself, who strives to give diligence to good deeds, being certain that no one will reach the likeness of God in the future otherwise, unless by sanctifying himself in the present, that is, by renouncing impiety and worldly desires, and by living soberly, justly, and piously, he imitates the holiness of God. We are commanded to imitate the purity of divine holiness according to the measure of our capacity, just as we are enjoined to hope for the glory of divine likeness according to our measure, that is, the measure of the creature. It is not to be believed that the Pelagian dogma is to be supported—what is said about man "He purifies himself"—as if anyone could sanctify himself by free will without divine aid. But he who has hope in the Lord purifies himself to the extent he can by striving, and by imploring His grace in all things, who says: "Without me, you can do nothing" (John XV); and saying to Him: "Be my helper, do not forsake me" (Psalm XXVI).

Source: Commentary on the Catholic Epistles

[AD 1107] Theophylact of Ohrid on 1 John 3:3

Note that John uses the present tense when he talks about our need to purify ourselves. The practice of virtue is an ongoing thing and has its own inner dynamic. If we stop living this way or put it off until some future time, there is nothing virtuous about that at all.

Source: COMMENTARY ON 1 JOHN

[AD 449] Hilary of Arles on 1 John 3:4

John says that sin and iniquity are the same thing, though there were heretics who denied this. According to some of them, iniquity was a crime deliberately committed, but sin was a fact of nature and therefore not a crime.

Source: INTRODUCTORY COMMENTARY ON 1 JOHN

[AD 735] Bede on 1 John 3:4

Everyone who commits sin also practices lawlessness. Let no one say: sin is one thing, lawlessness another. Let no one say: I am a sinner but not lawless. For everyone who commits sin also practices lawlessness, because sin is lawlessness. The meaning of this statement is more easily understood in the Greek language in which the Epistle was written, for among them lawlessness is called ἀνομία, which means something done against or without the law, as the Greek term for law is νόμος. Therefore, when John says that everyone who commits sin also practices lawlessness, that is ἀνομία, and sin is lawlessness, he clearly indicates that whatever sin we commit is against the law of God, as the Psalmist says: "I have considered all the sinners of the earth to be apostates" (Psalm 118). For all who sin are guilty of transgression, that is, not only those who scorn the knowledge of the written law given to them but also those who corrupt the innocence of the natural law we all received in our first parent, whether through weakness, negligence, or even ignorance. Moreover, the Latin term corresponds to the same reasoning since iniquity is called as if it is contrary to equity, and whoever commits sin also practices iniquity, and sin is iniquity. Because whoever sins clearly exists in opposition to the equity of divine law by sinning. However, lest we who cannot be entirely free from sins and iniquities lose all hope of salvation, let us see what follows about the Lord:

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 1 John 3:4

John’s message is that those of us who have been adopted into Christ must do the works of righteousness and not show ourselves to be lazy in that respect. However, the person who has sinned or will sin is not called wicked or a sinner merely on that account. What John is talking about here is the person who clings to evil and becomes a worker of evil on an ongoing basis.

Source: COMMENTARY ON 1 JOHN

[AD 1107] Theophylact of Ohrid on 1 John 3:4

Sin is a falling away from what is good, whereas iniquity is transgression of the law. The first is a rejection of good as a general principle, the second is a particular violation of a law. The sinner therefore is someone who goes against nature, and it is the nature of human beings to live rationally. Sin is therefore something which must be regarded as absurd.

Source: COMMENTARY ON 1 JOHN

[AD 430] Augustine of Hippo on 1 John 3:5

He, in Whom sin is not, the same has come to take away sin. For were there sin in Him, it must be taken away from Him, not He take it away Himself.

[AD 449] Hilary of Arles on 1 John 3:5

There is no sin in Christ because he was not conceived in sin as we are.

Source: INTRODUCTORY COMMENTARY ON 1 JOHN

[AD 735] Bede on 1 John 3:5

And you know that He appeared to take away sins, etc. John the Baptist also bore witness to this about the Lord, saying: Behold the Lamb of God, who takes away the sins of the world. The Lord was able to take away sins because there was no sin in Him. Many and so great men came into the world perfect, but none of them could take away the sins of the world, because none could be without sin in the world. Therefore, let not Pelagius boast, nor let Julian, his follower, exalt himself, hearing that everyone who has hope in the Lord sanctifies himself. For no one takes away sins, which even the law, although holy and just and good, could not remove, except Him in whom there is no sin. He takes them away by both forgiving what has been done and helping that it may not be done, and by leading to a life where it is utterly impossible for them to be committed.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 1 John 3:5

Since Christ, in whom there was no sin, came to take away your sins, now you have no excuse to go on sinning.

Source: COMMENTARY ON 1 JOHN

[AD 398] Didymus the Blind on 1 John 3:6

Just as the person who dwells in virtue and true doctrine does not sin and is not ignorant, so the one who remains in Christ, who is his righteousness and sanctification, does not sin. For how can someone act unrighteously when he is in the company of righteousness, and how can he be content to place corruption alongside holiness? Therefore anyone who sins is outside Christ and has no part or fellowship in him.

Source: COMMENTARY ON 1 JOHN

[AD 430] Augustine of Hippo on 1 John 3:6

In so far as he abides in Him, in so far sins not. Whosoever sins has not seen Him, neither known Him. A great question this: Whosoever sins has not seen Him, neither known Him. No marvel. We have not seen Him, but are to see; have not known Him, but are to know: we believe in One we have not known. Or haply, by faith we have known, and by actual beholding have not yet known? But then in faith we have both seen and known. For if faith does not yet see, why are we said to have been enlightened? There is an enlightening by faith, and an enlightening by sight. At present, while we are on pilgrimage, we walk by faith, not by sight, 2 Corinthians 5:7 or, actually beholding. Therefore also our righteousness is by faith, not by sight. Our righteousness shall be perfect, when we shall see by actual beholding. Only, in the meanwhile, let us not leave that righteousness which is of faith, since the just does live by faith, Romans 1:17 as says the apostle. Whosoever abides in Him, sins not. For, whosoever sins, has not seen Him, neither known Him. That man who sins, believes not: but if a man believes, so far as pertains to his faith, he sins not.

[AD 449] Hilary of Arles on 1 John 3:6

Sinners have not seen Christ with the eye of faith, nor have they known him by putting that faith into practice in the right way.

Source: INTRODUCTORY COMMENTARY ON 1 JOHN

[AD 614] Andreas of Caesarea on 1 John 3:6

How can someone sin if he is not cut off from God in any way?

Source: CATENA

[AD 735] Bede on 1 John 3:6

Everyone who remains in Him does not sin. To the extent he remains in Him, to that extent he does not sin.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 John 3:6

And everyone who sins has neither seen Him nor known Him. He speaks of the vision and knowledge of faith, with which the righteous even in this life delight in seeing God, until they reach the very form of His open vision in the future, of which it is said above: For we will see Him as He is. Therefore, everyone who sins has neither seen Him nor known Him. For if he had tasted and seen how sweet the Lord is (Psalm 34), he would by no means separate himself from the vision of His glory by sinning. And to the extent that the righteous recall the abundance of His sweetness and exult in His justice (Psalm 145), to that extent they strive to keep themselves from sins, seeking to harmonize with His immutable and incomparable justice.

Source: Commentary on the Catholic Epistles

[AD 108] Ignatius of Antioch on 1 John 3:7

Are of God, while all other things which are requisite for a holy life follow after them. No man

[AD 430] Augustine of Hippo on 1 John 3:7

What, on hearing that we are righteous as He is righteous, are we to think ourselves equal with God? You must know what means that as: thus he said a while ago, Purifies himself even as He is pure. Then is our purity like and equal to the purity of God, and our righteousness to God's righteousness? Who can say this? But the word as, is not always wont to be used in the sense of equality. As, for example, if, having seen this large church, a person should wish to build a smaller church, but with the same relative dimensions: as, for example, if this be one measure in width and two measures in length, he too should build his church one measure in width and two measures in length: in that case one sees that he has built it as this is built. But this church has, say, a hundred cubits in length, the other thirty: it is at once as this, and yet unequal. You see that this as is not always referred to parity and equality. For example, see what a difference there is between the face of a man and its image from a mirror: there is a face in the image, a face in the body: the image exists in imitation, the body in reality. And what do we say? Why, as there are eyes here, so also there; as ears here, so ears also there. The thing is different, but the as is said of the resemblance. Well then, we also have in us the image of God; but not that which the Son equal with the Father has: yet except we also, according to our measure, were as He, we should in no respect be said to be like Him. He purifies us, then, even as He is pure: but He is pure from eternity, we pure by faith. We are righteous even as He is righteous; but He is so in His immutable perpetuity, we righteous by believing on One we do not see, that so we may one day see Him. Even when our righteousness shall be perfect, when we shall be equal to the angels, not even then shall it be equalled with Him. How far then is it from Him now, when not even then it shall be equal!

[AD 449] Hilary of Arles on 1 John 3:7

Let no one deceive you by saying that there is nothing wrong with sin. The devil has sinned all along because there is no truth in him. He is the ultimate deceiver.

Source: INTRODUCTORY COMMENTARY ON 1 JOHN

[AD 735] Bede on 1 John 3:7

Little children, let no one deceive you. Whoever practices righteousness is righteous, etc. And above: He purifies himself, it says, just as He is pure. Not that our righteousness or holiness can be equal to the divine, since it is written: There is none holy like the Lord (1 Samuel 2), but just as there is much difference between the face of a man and the image in a mirror, because the image is in imitation, the body in reality, and yet, just as here are eyes, so also there; yet the matter differs, but just as it pertains to likeness, so also we indeed have the image of God, but not the one which the Son, equal to the Father, has. For we also, according to our measure, if we were not in some way like Him, would by no means be called similar. Therefore he sanctifies us, just as He is holy. But He is holy in eternity, we are holy by faith. We are righteous, just as He is righteous. But He in the immutable perpetuity itself, we righteous by believing in Him whom we do not see, so that we may someday see.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 1 John 3:7

Do not be confused about this. The person who does what is right is righteous, and the person who does what is wrong is wicked. It is as simple as that.

Source: COMMENTARY ON 1 JOHN

[AD 215] Clement of Alexandria on 1 John 3:8

"He that does unrighteousness is of the devil," that is, of the devil as his father, following and choosing the same things. "The devil sins from the beginning," he says. From the beginning from which he began to sin, incorrigibly persevering in sinning.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 253] Origen of Alexandria on 1 John 3:8

Insofar as we commit sins, we have not yet put off the generation of the devil, even if we are thought to believe in Jesus. Everyone who is not of the devil does not commit sin.

Source: COMMENTARY ON JOHN 20.103-4

[AD 398] Didymus the Blind on 1 John 3:8

Since the devil was first and foremost sent into the world in order to lead people astray, that is where his name comes from. Thus anyone who sins can be called a devil. Sin is not inherent in the human race, since if it were it could not have been eradicated by a sinless human being. But this is exactly what happened when the Son of God appeared in human flesh, and so sin must be regarded as accidental to human nature, not as intrinsic to human nature.

Source: COMMENTARY ON 1 JOHN

[AD 407] John Chrysostom on 1 John 3:8

Because the devil was the first to be locked into sin, everyone who now sins acts according to his bidding. For the devil rules in the sinner by a mass of evil thoughts, as in the case of Judas. Someone might say that the devil is present in sinners even before they sin because they have made room for him. The answer to this is that committing sin and making room for the devil amount to one and the same thing—sin.

Source: CATENA

[AD 430] Augustine of Hippo on 1 John 3:8

ye know what he means: by imitating the devil. For the devil made no man, begot no man, created no man: but whoso imitates the devil, that person, as if begotten of him, becomes a child of the devil; by imitating him, not literally by being begotten of him. In what sense are you a child of Abraham, not that Abraham begot you? In the same sense as the Jews, the children of Abraham, not imitating the faith of Abraham, have become children of the devil: of the flesh of Abraham they were begotten, and the faith of Abraham they have not imitated. If then those who were thence begotten were put out of the inheritance, because they did not imitate, you, who art not begotten of him, art made a child, and in this way shall be a child of him by imitating him. And if you imitate the devil, in such wise as he became proud and impious against God, you will be a child of the devil: by imitating, not that he created you or begot you.
Unto this end was the Son of God manifested. Now then, brethren, mark! All sinners are begotten of the devil, as sinners. Adam was made by God: but when he consented to the devil, he was begotten of the devil; and he begot all men such as he was himself. With lust itself we were born; even before we add our sins, from that condemnation we have our birth. For if we are born without any sin, wherefore this running with infants to baptism that they may be released? Then mark well, brethren, the two birth-stocks, Adam and Christ: two men are; but one of them, a man that is man; the other, a Man that is God. By the man that is man we are sinners; by the Man that is God we are justified. That birth has cast down unto death; this birth has raised up unto life: that birth brings with it sin; this birth sets free from sin. For to this end came Christ as Man, to undo the sins of men. Unto this end was the Son of God manifested, that He may undo the works of the devil.
The rest I commend to your thoughts, my beloved, that I may not burden you. For the question we labor to solve is even this— that we call ourselves sinners: for if any man shall say that he is without sin, he is a liar. And in the Epistle of this same John we have found it written, If we say that we have no sin, we deceive ourselves. 1 John 1:8 For you should remember what went before: If we say that we have no sin, we deceive ourselves, and the truth is not in us. And yet, on the other hand, in what follows you are told, He that is begotten of God sins not: he that does sin has not seen Him, neither known Him.— Every one that does sin is of the devil: sin is not of God: this affrights us again. In what sense are we begotten of God, and in what sense do we confess ourselves sinners? Shall we say, because we are not begotten of God? And what do these Sacraments in regard to infants? What has John said? He that is begotten of God, sins not. And yet again the same John has said, If we say that we have no sin, we deceive ourselves, and the truth is not in us! A great question it is, and an embarrassing one; and may I have made you intent upon having it solved, my beloved. Tomorrow, in the name of the Lord, what He will give, we will discourse thereof.

[AD 614] Andreas of Caesarea on 1 John 3:8

As often as we sin, we are born of the devil. But we are of God once again, as often as we pursue virtue.

Source: CATENA

[AD 735] Bede on 1 John 3:8

Whoever commits sin is of the devil. Not deriving the origin of the flesh from the devil, as the Manichean impiously believes of all men, but taking the imitation or suggestion of sinning from him, in the same way that we become children of Abraham by imitating the faith of Abraham. And conversely, the Jews, who are children of Abraham, by abandoning the faith of Abraham, have become children of the devil, as the Lord says to them: You are of your father the devil (John 8).

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 John 3:8

For the devil has been sinning from the beginning. When he mentioned "from the beginning," he added the verb in the present tense, "sins." Because from the beginning when the devil started to sin, he has never ceased, neither restrained by the enormity of present punishments nor the fear of future ones. Therefore, it is said to be justified for anyone who neglects to turn away from sin. But the devil sins from the beginning, from that moment when he himself was made, when also the origin of all creatures began. For it is not to be doubted that angels were created among the first creatures, but while the others returned the glory of their condition to the praise of the Creator, he who was first created, as soon as he beheld the height of his own brightness, swelled with pride against the Creator with his followers, and through that same pride, sinning from the beginning, was transformed from an archangel into the devil.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 John 3:8

The Son of God appeared to destroy the works of the devil. All sinners are born of the devil in as much as they are sinners. Adam was made by God; but when he agreed with the devil, he was born of the devil, and begot all such as he was. That birth cast down to death; the second birth, which is baptism, raised up to life. That birth brings sin with it; the second birth frees from sin. Therefore Christ became man, to free mankind from sin; of which release it is rightly added:

Source: Commentary on the Catholic Epistles

[AD 160] Shepherd of Hermas on 1 John 3:9

And therefore I say to you, that if any one is tempted by the devil, and sins after that great and holy calling. in which the Lord has called His people to everlasting life,

Source: Shepherd of Hermas Commandment Fourth

[AD 215] Clement of Alexandria on 1 John 3:9

He says, "Whosoever is born of God does not commit sin, for His seed remains in him;" that is, His word in him who is born again through faith.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 253] Origen of Alexandria on 1 John 3:9

When we are persuaded by the devil to sin, we receive his seed. But when we go on to complete the work which he urged, then he has begotten us, for through sin we are born to him as children.

Source: SERMONS ON EXODUS 8.6

[AD 398] Didymus the Blind on 1 John 3:9

Heretics, who are deceived in everything by everything, like to object that any birth which is produced by the creator of this world is automatically sinful, whereas any birth which comes from the God of the New Testament is not so. They base this idea on the supposition that sinners and the righteous must have different creators, but this notion is based on a misunderstanding of the teaching of Scripture. The Bible does not say that whoever is born of God is sinless but that such a person will not sin as long as he walks according to the way of righteousness. If he turns aside from that he will sin, and indeed those who do sin have turned away from their Creator. The ability not to sin is guaranteed by the presence of God’s seed in us. This seed is either his power or the spirit of adoption, which cannot sin.

Source: COMMENTARY ON 1 JOHN

[AD 430] Augustine of Hippo on 1 John 3:9

Hear intently, I do beseech you, because it is no small matter that we have to cope withal: and I doubt not, because you were intent upon it yesterday, that you have with even greater intentness of purpose come together today. For it is no slight question, how he says in this Epistle, Whosoever is born of God, sins not, 1 John 3:9 and how in the same Epistle he has said above, If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 What shall the man do, who is pressed by both sayings out of the same Epistle? If he shall confess himself a sinner, he fears lest it be said to him, Then are you not born of God; because it is written, Whosoever is born of God, sins not. But if he shall say that he is just and that he has no sin, he receives on the other side a blow from the same Epistle, If we say that we have no sin, we deceive ourselves, and the truth is not in us. Placed then as he is in the midst, what he can say and what confess, or what profess, he cannot find. To profess himself to be without sin, is full of peril; and not only full of peril, but also full of error: We deceive ourselves, says he, and the truth is not in us, if we say that we have no sin. But oh that you had none, and said this! For then would you say truly, and in uttering the truth would have not so much as a vestige of wrong to be afraid of. But, that you do ill if you say so, is because it is a lie that you say, The truth, says he, is not in us, if we say that we have no sin. He says not, Have not had; lest haply it should seem to be spoken of the past life. For the man here has had sins: but from the time that he was born of God, he has begun not to have sins. If it were so, there would be no question to embarrass us. For we should say, We have been sinners, but now we are justified: we have had sin, but now we have none. He says not this: but what says he? If we say that we have no sin, we deceive ourselves, and the truth is not in us. And then after a while he says on the other hand, Whosoever is born of God sins not. Was John himself not born of God? If John was not born of God, John, of whom you have heard that he lay in the Lord's bosom; does any man dare engage for himself that in him has taken place that regeneration which it was not granted to that man to have, to whom it was granted to lie in the bosom of the Lord? The man whom the Lord loved more than the rest, John 13:23 him alone had He not begotten of the Spirit?
Mark now these words. As yet, I am urging it upon you, what straits we are put to that by putting your minds on the stretch, that is, by your praying for us and for yourselves, God may make enlargement, and give us an outlet: lest some man find in His word an occasion of his own perdition, that word which was preached and put in writing only for healing and salvation. Every man, says he, that does sin, does also iniquity. Lest haply you make a distinction, Sin is iniquity. Lest you say, A sinner I am, but not a doer of iniquity, Sin is iniquity. And ye know that to this end was He manifested, that He should take away sin; and there is no sin in Him. And what does it profit us, that He came without sin? Every one that sins not, abides in Him: and every one that sins, has not seen Him, neither known Him. Little children, let no man seduce you. He that does righteousness is righteous, even as He is righteous. This we have already said, that the word as is wont to be used of a certain resemblance, not of equality. He that does sin is of the devil, because the devil sins from the beginning. This too we have already said, that the devil created no man, nor begot any, but his imitators are, as it were, born of him. To this end was the Son of God manifested, that He should undo the works of the devil. Consequently, to undo (or loose) sins, He that has no sin. And then follows: Every one that is born of God does not commit sin; for his seed remains in him: and he cannot sin, because he is born of God: 1 John 3:9 he has drawn the cord tight!— Belike, it is in regard of some one sin that he has said, Does not sin, not in regard of all sin: that in this that he says, Whoso is born of God, does not sin, you may understand some one particular sin, which that man who is born of God cannot commit: and such is that sin that, if one commit it, it confirms the rest. What is this sin? To do contrary to the commandment. What is the commandment? A new commandment give I unto you, that you love one another. John 13:34 Mark well! This commandment of Christ is called, love. By this love sins are loosed. If this love be not kept, the not holding it is at once a grievous sin, and the root of all sins.
Mark well, brethren; we have brought forward somewhat in which, to them that have good understanding, the question is solved. But do we only walk in the way with them that run more swiftly? Those that walk more slowly must not be left behind. Let us turn the matter every way, in such words as we can, in order that it may be brought within reach of all. For I suppose, brethren, that every man is concerned for his own soul, who does not come to Church without cause, who does not seek temporal things in the Church, who does not come here to transact secular business; but comes here in order that he may lay hold upon some eternal thing, promised unto him, whereunto he may attain: he must needs consider how he shall walk in the way, lest he be left behind, lest he go back, lest he go astray, lest by halting he do not attain. Whoever therefore is in earnest, let him be slow, let him be swift, yet let him not leave the way. This then I have said, that in saying, Whosoever is born of God sins not, it is probable he meant it of some particular sin: for else it will be contrary to that place: If we say that we have no sin, we deceive ourselves, and the truth is not in us. In this way then the question may be solved. There is a certain sin, which he that is born of God cannot commit; a sin, which not being committed, other sins are loosed, and being committed, other sins are confirmed. What is this sin? To do contrary to the commandment of Christ, contrary to the New Testament. What is the new commandment? A new commandment give I unto you, that you love one another. John 13:34 Whoso does contrary to charity and contrary to brotherly love, let him not dare to glory and say that he is born of God: but whoso is in brotherly love, there are certain sins which he cannot commit, and this above all, that he should hate his brother. And how fares it with him concerning his other sins, of which it is said, If we say that we have no sin, we deceive ourselves, and the truth is not in us? Let him hear that which shall set his mind at rest from another place of Scripture; Charity covers a multitude of sins. 1 Peter 4:8
Charity therefore we commend; charity this Epistle commends. The Lord, after His resurrection, what question put He to Peter, but, Do you love me? John 21:15-17 And it was not enough to ask it once; a second time also He put none other question, a third time also none other. Although when it came to the third time, Peter, as one who knew not what was the drift of this, was grieved because it seemed as if the Lord did not believe him; nevertheless both a first time and a second, and a third He put this question. Thrice fear denied, thrice love confessed. Behold Peter loves the Lord. What is he to do for the Lord? For think not that he in the Psalm did not feel himself at a loss what to do: What shall I render unto the Lord for all the benefits He has done unto me? He that said this in the Psalm, marked what great things had been done for him by God; and sought what he should render to God, and could find nothing. For whatever you would render, from Him did you receive it to render. And what did he find to offer in return? That which, as we said, my brethren, he had received from Him, that only found he to offer in return. I will receive the cup of salvation, and will call upon the name of the Lord. For who had given him the cup of salvation, but He to whom he wished to offer in return? Now to receive the cup of salvation, and call upon the name of the Lord, is to be filled with charity; and so filled, that not only you shall not hate your brother, but shall be prepared to die for your brother. This is perfect charity, that you be prepared to die for your brother. This the Lord exhibited in Himself, who died for all, praying for them by whom He was crucified, and saying, Father, forgive them, for they know not what they do. Luke 23:34 But if He alone has done this, He was not a Master, if He had no disciples. Disciples who came after Him have done this. Men were stoning Stephen, and he knelt down and said, Lord, lay not this sin to their charge. Acts 7:59 He loved them that were killing him; since for them also he was dying. Hear also the Apostle Paul: And I myself, says he, will be spent for your souls. 2 Corinthians 12:15 For he was among those for whom Stephen, when by their hands he was dying, besought forgiveness. This then is perfect charity. If any man shall have so great charity that he is prepared even to die for his brethren, in that man is perfect charity. But as soon as it is born, is it already quite perfect? That it may be made perfect, it is born; when born, it is nourished; when nourished, it is strengthened; when strengthened, it is perfected; when it has come to perfection, what says it? To me to live is Christ, and to die is gain. I wished to be dissolved, and to be with Christ; which is far better: nevertheless to abide in the flesh is needful for you. Philippians 1:21-24 For their sakes he was willing to live, for whose sakes he was prepared to die.
And that you may know that it is this perfect charity which that man violates not, and against which that man sins not, who is born of God; this is what the Lord says to Peter; Peter do you love me? And he answers, I love. He says not, If you love me, show kindness to me. For when the Lord was in mortal flesh, He hungered, He thirsted: at that time when He hungered and thirsted, He was taken in as a guest; those who had the means, ministered unto Him of their substance, as we read in the Gospel. Zacchæus entertained Him as his guest: he was saved from his disease by entertaining the Physician. From what disease? The disease of avarice. For he was very rich, and the chief of the publicans. Mark the man made whole from the disease of avarice: The half of my goods I give to the poor; and if I have taken any thing from any man, I will restore him fourfold. Luke 19:8 That he kept the other half, was not to enjoy it, but to pay his debts. Well, he at that time entertained the Physician as his guest, because there was infirmity of the flesh in the Lord, to which men might show this kindness; and this, because it was His will to grant this very thing to them that did Him kind service; for the benefit was to them that did the service, not to Him. For, could He to whom angels ministered require these men's kindness? Not even His servant Elias, to whom He sent bread and flesh by the ravens upon a certain occasion 1 Kings 17:4-9 had need of this; and yet that a religious widow might be blessed, the servant of God is sent, and he whom God in secret did feed, is fed by the widow. But still, although by the means of these servants of God, those who consider their need get good to themselves, in respect of that reward most manifestly set forth by the Lord in the Gospel: He that receives a righteous man in the name of a righteous man shall receive a righteous man's reward: and he that receives a prophet in the name of a prophet shall receive a prophet's reward: and whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, He shall in no wise lose his reward: Matthew 10:41-42 although, then, they that do this, do it to their own good: yet neither could this kind office be done to Him when about to ascend into Heaven. What could Peter, who loved Him, render unto Him? Hear what. Feed my sheep: i.e. do for the brethren, that which I have done for you. I redeemed all with my blood: hesitate not to die for confession of the truth, that the rest may imitate you.
But this, as we have said, brethren, is perfect charity. He that is born of God has it. Mark, my beloved, see what I say. Behold, a man has received the Sacrament of that birth, being baptized; he has the Sacrament, and a great Sacrament, divine, holy, ineffable. Consider what a Sacrament! To make him a new man by remission of all sins! Nevertheless, let him look well to the heart, whether that be thoroughly done there, which is done in the body; let him see whether he have charity, and then say, I am born of God. If however he have it not, he has indeed the soldier's mark upon him, but he roams as a deserter. Let him have charity; otherwise let him not say that he is born of God. But he says, I have the Sacrament. Hear the Apostle: If I know all mysteries, and have all faith, so that I can remove mountains, and have not charity, I am nothing. 1 Corinthians 13:2
This, if you remember, we gave you to understand in beginning to read this Epistle, that nothing in it is so commended as charity. Even if it seems to speak of various other things, to this it makes its way back, and whatever it says, it will needs bring all to bear upon charity. Let us see whether it does so here. Mark: Whosoever is born of God does not commit sin. We ask, what sin? Because if you understand all sin, it will be contrary to that place, If we say that we have no sin, we deceive ourselves, and the truth is not in us. Then let him say what sin; let him teach us; lest haply I may have rashly said that the sin here is the violation of charity, because he said above, He that hates his brother is in darkness, and walks in darkness, and knows not whither he goes, because the darkness has blinded his eyes. 1 John 2:11 But perhaps he has said something in what comes afterwards, and has mentioned charity by name? See that this circuit of words has this end, has this issue. Whosoever is born of God, sins not, because His seed remains in him. 1 John 3:9 The seed of God, i.e. the word of God: whence the apostle says, I have begotten you through the Gospel. And he cannot sin, because he is born of God. 1 Corinthians 4:15

[AD 430] Augustine of Hippo on 1 John 3:9

If our circumstances are such that we make some progress in this life by the grace of the Savior, when lust declines and love increases, it is in the next life that we reach perfection, when lust is finally extinguished and love is made perfect. That saying, that whoever is born of God does not sin, is undoubtedly meant to apply to that pure love which alone does not sin. The love in us which is increasing and being perfected also belongs to the new birth from God, but as long as lust continues to exist in us it fights against the law of our mind. As a result, the one who is born of God and who does not obey his own lusts can say that it is no longer he who sins but the sin which dwells in him.

Source: LETTERS 177

[AD 430] Augustine of Hippo on 1 John 3:9

How can we avoid sin? By keeping the commandment of Christ. And what is that commandment? It is that we should love. Love, and sin is undone.

Source: TEN HOMILIES ON 1 JOHN 5.2

[AD 538] Severus of Antioch on 1 John 3:9

John did not say this with respect to the existence of sin in our lives, as if our nature were covered with impassibility. Rather he means that insofar as someone who is born of God retains the grace of his new birth he cannot sin in the way he behaves. And the reason for this is that God’s seed dwells in him. What is this seed of God which dwells in believers? What else but the indwelling of the Holy Spirit, by which we have been born again? This presence never leaves us.

Source: CATENA

[AD 614] Andreas of Caesarea on 1 John 3:9

The divine seed is Christ, who dwells in believers and makes them become sons of God. Likewise, when it is said that in Abraham’s seed all the nations will be blessed, this too is a reference to Christ. John says that the Spirit is the seed which we receive through the blessing of our mind. For he dwells in us, making the mind of sin no longer welcome.

Source: CATENA

[AD 662] Maximus the Confessor on 1 John 3:9

If someone who is born of God does not sin, how is it that we who have been born of water and the Spirit, and thus of God, do in fact commit sins? The answer is that the phrase “born of God” has two different meanings. According to the first of these, God has given the grace of sonship with all power to those who have been born again. According to the second, the God who has thus given birth is working in us to bring us to perfection. By faith we are born again in principle, but God still has to get to work on us in order to refashion us according to his likeness.

Source: CATENA

[AD 735] Bede on 1 John 3:9

Everyone who is born of God does not commit sin, etc. However, this is not said of every sin: for if we say that we have no sin, we deceive ourselves (1 John 1), but of the violation of charity, which one who has the seed of God, that is, the word of God, by which he is reborn, cannot commit within himself. For following this, he manifests it, saying:

Source: Commentary on the Catholic Epistles

[AD 850] Ishodad of Merv on 1 John 3:9

The person who has once denied Satan and confessed God, and who has been born again and discarded all the oldness of Adam, is not guilty of sin, because he is the seed of God. The teaching of God remains in him, for he calls this teaching “seed.”

Source: COMMENTARIES

[AD 215] Clement of Alexandria on 1 John 3:10

"Thus we know the children of God, as likewise the children of the devil," who choose things like the devil; for so also they are said to be of the wicked one.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 220] Tertullian on 1 John 3:10

Wherein? except it be (thus): the former by not sinning, from the time that they were born from God; the latter by sinning, because they are from the devil, just as if they never were born from God? But if he says, "He who is not righteous is not of God," how shall he who is not modest again become (a son) of God, who has already ceased to be so?

Source: On Modesty

[AD 235] Hippolytus of Rome on 1 John 3:10

And the apostles, who speak of God, in establishing the truth of the advent of the Lord Jesus Christ, have each of them indicated the appearing of these abominable and ruin-working men, and have openly announced their lawless deeds. First of all Peter, the rock of the faith, whom Christ our God called blessed, the teacher of the Church, the first disciple, he who has the keys of the kingdom, has instructed us to this effect: "Know this first, children, that there shall come in the last days scoffers, walking after their own lusts. And there shall be false teachers among you, who privily shall bring in damnable heresies." After him, John the theologian, and the beloved of Christ, in harmony with him, cries, "The children of the devil are manifest; and even now are there many antichrists; but go not after them. Believe not every spirit, because many false prophets are gone out into the world." And then Jude, the brother of James, speaks in like manner: "In the last times there shall be mockers, walking after their own ungodly lusts. There be they who, without fear, feed themselves." You have observed the concord of the theologians and apostles, and the harmony of their doctrine.

Source: Dubious and Spurious Pieces

[AD 258] Cyprian on 1 John 3:10

For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 386] Cyril of Jerusalem on 1 John 3:10

The chief author of sin is the devil, the begetter of all sin. Before him, no one sinned. Nor did he sin because he was by nature prone to sin (since in that case the responsibility for his sin would lie with his Creator). Rather, being created good he became a devil by his own free choice, receiving that name from his willed action. Though he was originally an archangel, he became a slanderer (diabolos), because of his slandering.

Source: Catechetical Lecture 2:4

[AD 398] Didymus the Blind on 1 John 3:10

Since a person who walks in righteousness is born of God, it follows that someone who is so born will love his brothers. Someone who lacks righteousness because he does not practice it, but instead hates his brother, is not born of God.

Source: COMMENTARY ON 1 JOHN

[AD 430] Augustine of Hippo on 1 John 3:10

Let him tell us this, let us see in what we cannot sin. In this are manifested the children of God and the children of the devil. Whosoever is not righteous is not of God, neither he that loves not his brother. 1 John 3:10 Aye, now indeed it is manifest of what he speaks: Neither he that loves not his brother. Therefore, love alone puts the difference between the children of God and the children of the devil. Let them all sign themselves with the sign of the cross of Christ; let them all respond, Amen; let all sing Alleluia; let all be baptized, let all come to church, let all build the walls of churches: there is no discerning of the children of God from the children of the devil, but only by charity. They that have charity are born of God: they that have it not, are not born of God. A mighty token, a mighty distinction! Have what you will; if this alone you have not, it profits you nothing: other things if you have not, have this, and you have fulfilled the law. For he that loves another has fulfilled the law, says the apostle: and, Charity is the fulfilling of the law. Romans 13:8, 10 I take this to be the pearl which the merchant man in the Gospel is described to have been seeking, who found one pearl, and sold all that he had, and bought it. Matthew 13:46 This is the pearl of price, Charity, without which whatever you may have, profits you nothing: which if alone you have, it suffices you. Now, with faith you see, then with actual beholding you shall see. For if we love when we see not, how shall we embrace it when we see! But wherein must we exercise ourselves? In brotherly love. You may say to me, I have not seen God: can you say to me, I have not seen man? Love your brother. For if you love your brother whom you see, at the same time you shall see God also; because you shall see Charity itself, and within dwells God.

[AD 614] Andreas of Caesarea on 1 John 3:10

Love is the mark of sinlessness, and hate is the mark of sin. Since the person who walks in righteousness is born of God, it follows that someone who is so born will love the brothers, whereas someone who does not have this new birth will not do so. Rather he who hates his brother is not of God.

Source: CATENA

[AD 735] Bede on 1 John 3:10

By this, the children of God and the children of the devil are made manifest, etc. Therefore, only love distinguishes between the children of God and the children of the devil. Those who have charity are born of God. Those who do not have it are not born of God. Have whatever else you will, if you do not have this alone, it profits you nothing. If you do not have others, have this, and you have fulfilled the law. For he who loves his neighbor has fulfilled the law. And the fullness of the law is charity.

Source: Commentary on the Catholic Epistles

[AD 430] Augustine of Hippo on 1 John 3:11

mark how he confirms it: For this is the message which we heard from the beginning, that we should love one another. He has made it manifest to us that it is of this he speaks; whoso acts against this commandment, is in that accursed sin, into which those fall who are not born of God.

[AD 604] Gregory the Dialogist on 1 John 3:11

Our love must always be demonstrated both in respectful speech and in generous service to others.

Source: LESSONS IN JOB 21.29

[AD 735] Bede on 1 John 3:11

For this is the message that you heard from the beginning, that you should love one another. The Lord saying: This is my commandment, that you love one another (John XV).

Source: Commentary on the Catholic Epistles

[AD 398] Didymus the Blind on 1 John 3:12

We have had the commandment to love one another from the beginning, so that we should not fall into evil as Cain did, who murdered his brother.

Source: COMMENTARY ON 1 JOHN

[AD 430] Augustine of Hippo on 1 John 3:12

Therefore, where envy is, brotherly love cannot be. Mark, my beloved. He that envies, loves not. The sin of the devil is in that man; because the devil through envy cast man down. For he fell, and envied him that stood. He did not wish to cast man down that he himself might stand, but only that he might not fall alone. Hold fast in your mind from this that he has subjoined, that envy cannot exist in charity. You have it openly, when charity was praised, Charity envies not. 1 Corinthians 13:4 There was no charity in Cain; and had there been no charity in Abel, God would not have accepted his sacrifice. For when they had both offered, the one of the fruits of the earth, the other of the offspring of the flock; what think ye, brethren, that God slighted the fruits of the earth, and loved the offspring of the flock? God had not regard to the hands, but saw in the heart: and whom He saw offer with charity, to his sacrifice He had respect; whom He saw offer with envy, from his sacrifice He turned away His eyes. By the good works, then, of Abel, he means only charity: by the evil works of Cain he means only his hatred of his brother. It was not enough that he hated his brother and envied his good works; because he would not imitate, he would kill. And hence it appeared that he was a child of the devil, and hence also that the other was God's righteous one. Hence then are men discerned, my brethren. Let no man mark the tongue, but the deeds and the heart. If any do not good for his brethren, he shows what he has in him. By temptations are men proved.
Marvel not, brethren, if the world hate us. Must one often be telling you what the world means? Not the heaven, not the earth, nor these visible works which God made; but lovers of the world. By often saying these things, to some I am burdensome: but I am so far from saying it without a cause, that some may be questioned whether I said it, and they cannot answer. Let then, even by thrusting it upon them, something stick fast in the hearts of them that hear. What is the world? The world, when put in a bad sense, is, lovers of the world: the world, when the word is used in praise, is heaven and earth, and the works of God that are in them; whence it is said, And the world was made by Him. John 1:10 Also, the world is the fullness of the earth, as John himself has said, Not only for our sins is He the propitiator, but (for the sins) of the whole world: 1 John 2:2 he means, of the world, of all the faithful scattered throughout the whole earth. But the world in a bad sense, is, lovers of the world. They that love the world, cannot love their brother.

[AD 614] Andreas of Caesarea on 1 John 3:12

Cain became unrighteous and turned into the very first person who killed a member of his family, thereby teaching human nature the way of murder.

Source: CATENA

[AD 735] Bede on 1 John 3:12

Not as Cain, who was of the evil one, etc. He explains how Cain was of the evil one because he himself had evil deeds. Therefore, where there is envy, brotherly love cannot exist; but the sin of the evil one, that is, the devil, is in such a heart, for the devil also cast out man through envy. Therefore, the righteous deeds of Abel signify nothing but charity. The evil deeds of Cain signify nothing but fraternal hatred. It is not enough that he hates his brother and envies good deeds (thus). Hence, men are distinguished. Let no one heed words, but deeds. Why, if he does not do good for his brothers, shows what he has within himself? Men are tested by temptations.

Source: Commentary on the Catholic Epistles

[AD 253] Origen of Alexandria on 1 John 3:13

If we have passed from death to life by passing from unbelief to faith, let us not be surprised if the world hates us. For no one who has failed to pass from death to life, but has remained in death, can love those who have left the darkened house of death.

Source: EXHORTATION TO MARTYRDOM 41

[AD 398] Didymus the Blind on 1 John 3:13

It is not to be wondered at if evil people, who are here called the “world,” hate those who live godly lives according to the commands of Christ. It would be much more surprising if such people loved us instead!

Source: COMMENTARY ON 1 JOHN

[AD 430] Augustine of Hippo on 1 John 3:13

How often do you have to be told what the world is? John is not referring to the heavens or the earth or to anything which God has made but to the lovers of the world.

Source: TEN HOMILIES ON 1 JOHN 5.9

[AD 735] Bede on 1 John 3:13

Do not marvel, brothers, if the world hates you. He calls those who love the world worldly. Nor should it be wondered that those who love the world cannot love a brother separated from the love of the world and intent only on heavenly desires. For religion is an abomination to a sinner, as Scripture testifies.

Source: Commentary on the Catholic Epistles

[AD 160] Shepherd of Hermas on 1 John 3:14

These have been perverted from the truth: among them there is the hope of repentance, by which it is possible to live. Corruption, then, has a hope of a kind of renewal,

Source: Shepherd of Hermas Similitude Sixth

[AD 215] Clement of Alexandria on 1 John 3:14

And if we owe our lives to the brethren, and have made such a mutual compact with the Saviour, why should we any more hoard and shut up worldly goods, which are beggarly, foreign to us and transitory? Shall we shut up from each other what after a little shall be the property of the fire? Divinely and weightily John says "He that loves not his brother is a murderer"

Source: Clement of Alexandria Who is the Rich Man that Shall Be Saved?

[AD 398] Didymus the Blind on 1 John 3:14

Whoever loves his brothers in God’s way has passed from death to life, but whoever does not have this love remains in death. In the same way the widow who enjoyed herself was dead, even if technically she was alive. For anyone who lives like that has obviously forgotten God.

Source: COMMENTARY ON 1 JOHN

[AD 430] Augustine of Hippo on 1 John 3:14

Let none ask man: let each return to his own heart: if he find there brotherly love, let him set his mind at rest, because he is passed from death unto life. Already he is on the right hand: let him not regard that at present his glory is hidden: when the Lord shall come, then shall he appear in glory. For he has life in him, but as yet in winter; the root is alive, but the branches, so to say, are dry: within is the substance that has the life in it, within are the leaves of trees, within are the fruits: but they wait for the summer. Well then, we know that we have passed from death unto life, because we love the brethren. He that loves not, abides in death.

[AD 614] Andreas of Caesarea on 1 John 3:14

God says: “He who hears my words and does them will not see death but will be changed from death into life.”

Source: CATENA

[AD 735] Bede on 1 John 3:14

Let no one who is preparing death traps for the members of Christ, no one who is still abiding in death, presume to approach the holy mysteries of life, as if prepared to receive them.

Source: Homilies on the Gospels 2.4

[AD 735] Bede on 1 John 3:14

We know that we have passed from death to life because we love the brothers. Let no one falsely exalt himself over virtues, let no one measure the poverty of his own strength beyond measure: it gives open judgment, whoever is full of fraternal love, that he belongs to the lot of the elect, because he has earned a portion in the land of the living.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 John 3:14

He who does not love remains in death. He speaks of the death of the soul. For the soul that sins, it shall die. For the life of the flesh is the soul, and the life of the soul is God. The death of the body is to lose the spirit, the death of the soul is to lose God. Hence it is certain that all who are born into this light are spiritually dead, carrying original sin from Adam, but by the grace of Christ, the faithful are regenerated so that they may live in the soul. Indeed the mystery of baptism and faith benefits only those who sincerely love their brothers, drawing them from death to life. And it must be noted that he does not say, "He who does not love will come into death," as if he were speaking of eternal punishment which awaits sinners in the future, but he says, "He who does not love remains in death." Surely in that very death from which he could rise even in this life, if he perfectly loved his brothers. Hence it is said in the Apocalypse: "Blessed and holy is the one who has part in the first resurrection (Apoc. XX); over these the second death has no power."

Source: Commentary on the Catholic Epistles

[AD 215] Clement of Alexandria on 1 John 3:15

"Every one who hates his brother is a murderer." For in him through unbelief Christ dies. Rightly, therefore, he continues, "And you know that no murderer and unbeliever has eternal life abiding in him." For the living Christ abides in the believing soul.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 215] Clement of Alexandria on 1 John 3:15

Christ lives in a believing mind.

Source: ADUMBRATIONS

[AD 220] Tertullian on 1 John 3:15

But how far wider an extent the Lord assigns to those crimes we are sure: when He defines adultery to consist even in concupiscence, "if one shall have cast an eye lustfully on," and stirred his soul with immodest commotion; when He judges murder to consist even in a word of curse or of reproach, and in every impulse of anger, and in the neglect of charity toward a brother just as John teaches, that he who hates his brother is a murderer.

Source: On Idolatry

[AD 258] Cyprian on 1 John 3:15

With the Lord in the day of judgment; but the quarrelsome and disunited, and he who has not peace with his brethren, in accordance with what the blessed apostle and the Holy Scripture testifies, even if he have been slain for the name of Christ, shall not be able to escape the crime of fraternal dissension, because, as it is written, "He who hateth his brother is a murderer ".
E darkness of jealousy? why do you enfold yourself in the cloud of malice? why do you quench all the light of peace and charity in the blindness of envy? why do you return to the devil, whom you had renounced? why do you stand like Cain? For that he who is jealous of his brother, and has him in hatred, is bound by the guilt of homicide, the Apostle John declares in his epistle, saying, "Whosoever hateth his brother is a murderer; and ye know that no murderer hath life abiding in him."

[AD 430] Augustine of Hippo on 1 John 3:15

Lest ye should think it a light matter, brethren, to hate, or, not to love, hear what follows: Every one that hates his brother, is a murderer. 1 John 3:15 How now, if any made light of hating his brother, will he also in his heart make light of murder? He does not stir his hands to kill a man; yet he is already held by God a murderer; the other lives, and yet this man is already judged as his slayer! Every one that hates his brother is a murderer: and you know that no murderer has eternal life abiding in him.

[AD 430] Augustine of Hippo on 1 John 3:15

Whoever hates his brother is a murderer. But this text of Scripture does not apply to males only; it is equally valid for females. Any woman who has injured someone else must make amends as quickly as possible, and the injured sister must forgive without reserve.

Source: LETTERS 211

[AD 430] Augustine of Hippo on 1 John 3:15

Whoever hates is a murderer. You may not have prepared any poison or committed a crime. You have only hated, and in doing so, you have killed yourself first of all.

Source: SERMONS 49.7

[AD 542] Caesarius of Arles on 1 John 3:15

In this passage, every person should be regarded as a brother, for we are all brothers in Christ.

Source: SERMONS 219.2

[AD 735] Bede on 1 John 3:15

Everyone who hates his brother is a murderer. If anyone despised brotherly hatred, would he also despise murder in his heart? He does not move his hands to kill a man, yet he is already considered a murderer by God. That man lives, but this one is already judged a killer.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 John 3:15

And you know that no murderer has eternal life abiding in him. Even if he seems to live among the saints through faith here, he does not have eternal life abiding in him. For when the time of retribution comes, he will be damned with Cain who was of the evil one, even he who is guilty of this kind of murder, so as to disagree and dissent and have no peace with his brothers. Note that he does not say absolutely, "A murderer does not have life in him," but, "Everyone," he says, "who is a murderer." Certainly not only he who uses a weapon, but also he who follows his brother with hatred.

Source: Commentary on the Catholic Epistles

[AD 215] Clement of Alexandria on 1 John 3:16

"For He Himself laid down His life for us;" that is, for those who believe; that is, for the apostles. If then He laid down His life for the apostles, he means His apostles themselves: us if he said, We, I say, the apostles, for whom He laid down His life, "ought to lay down our lives for the brethren;" for the salvation of their neighbours was the glory of the apostles.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 220] Tertullian on 1 John 3:16

John tells us that we must be ready to lay down our lives for our friends. If that is true, how much more should we be ready to lay them down for Christ?

Source: ON FLIGHT IN TIME OF PERSECUTION 9.3

[AD 220] Tertullian on 1 John 3:16

John, in fact, exhorts us to lay down our lives even for our brethren, affirming that there is no fear in love: "For perfect love casteth out fear, since fear has punishment; and he who fears is not perfect in love.

Source: Scorpiace

[AD 220] Tertullian on 1 John 3:16

And among these he notes the shield too, that ye may be able to quench the darts of the devil, when doubtless ye resist him, and sustain his assaults in their utmost force. Accordingly John also teaches that we must lay down our lives for the brethren; much more, then, we must do it for the Lord.

Source: On Flight in Persecution

[AD 430] Augustine of Hippo on 1 John 3:16

he means, perfection of love, that perfection which we have bidden you lay to heart: In this know we love, that He laid down His life for us: and we ought to lay down our lives for the brethren. Lo here, whence that came: Peter, do you love me? Feed My sheep. John 21:15-19 For, that you may know that He would have His sheep to be so fed by him, as that he should lay down his life for the sheep, straightway said He this to him: When you were young, you girded yourself, and walked whither you would, but when you shall be old, you shall stretch forth your hands, and another shall gird you, and carry you whither you would not. This spoke He, says the evangelist, signifying by what death he should glorify God; so that to whom He had said, Feed my sheep, the same He might teach to lay down his life for His sheep.

[AD 430] Augustine of Hippo on 1 John 3:16

We have been given the privilege of being able to lay down our lives for our brothers. But are you prepared to die for Christ?

Source: TRACTATES ON THE GOSPEL OF JOHN 47.11

[AD 735] Bede on 1 John 3:16

In this, we have known the love of God, etc. What kind of perfect love ought to be in us, we have learned from the example of the Lord's passion. For no one has greater love than this, that one lays down his life for his friends (John XV). Hence Paul also says: But God commends His love towards us, in that while we were yet sinners, Christ died for the ungodly (Romans V). Blessed Peter was admonished to have this love, when the Lord said: Peter, do you love me? Feed my sheep (John XXI); he responded that he loved Him, and immediately he heard: But when you grow old, you will stretch out your hands, and another will gird you, and carry you where you do not wish (Ibid.). This He said (says the evangelist) signifying by what death he would glorify God. For, to the one confessing love, He commended His sheep, teaching him to lay down his life for the same sheep as a testimony of perfect love. He, He said, laid down His life for us, and we ought to lay down our lives for our brothers. But perhaps someone says: And how can I have this love? Do not quickly despair of yourself, perhaps it is born, but not yet perfect. Nurture it, lest it be choked. And how, you ask, do I know that love is born in me which I should nurture? Listen to the following:

Source: Commentary on the Catholic Epistles

[AD 258] Cyprian on 1 John 3:17

Also in Deuteronomy, for the strengthening of faith and the love of God, similar things are written: "Who say," he saith, "unto their father or mother, I have not known thee; neither did they acknowledge their children, these have observed Thy words, and kept Thy covenant."49 For if we love God with our whole heart, we ought not to prefer either our parents or children to God. And this also John lays down in his epistle, that the love of God is not in them whom we see unwilling to labour for the poor. "Whoso," says he, "hath this world's goods, and seeth his brother have need, and shutteth up his bowels from him, how dwelleth the love of God in him? "50 For if by almsgiving to the poor we are lending to God-and when it is given to the least it is given to Christ-there is no ground for any one preferring earthly things to heavenly, nor for considering human things before divine.

Source: Treatise VIII. On Works and Alms

[AD 258] Cyprian on 1 John 3:17

Also in the same place: "The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God." Of this same matter in the Epistle of John: "Whoso hath this world's substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him? " Of this same thing in the Gospel according to Luke: "When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou I shalt be recompensed in the resurrection of the I just."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 407] John Chrysostom on 1 John 3:17

When you see someone in need, do not run away, but think to yourself, if that were you, would you want to be treated like that?

Source: CATENA

[AD 430] Augustine of Hippo on 1 John 3:17

Whence begins charity, brethren? Attend a little: to what it is perfected, you have heard; the very end of it, and the very measure of it is what the Lord has put before us in the Gospel: Greater love has no man, says He, than that one lay down his life for his friends. (John 15:13) Its perfection, therefore, He has put before us in the Gospel, and here also it is its perfection that is put before us: but you ask yourselves, and say to yourselves, When shall it be possible for us to have this charity? Do not too soon despair of yourself. Haply, it is born and is not yet perfect; nourish it, that it be not choked. But you will say to me, And by what am I to know it?

[AD 430] Augustine of Hippo on 1 John 3:17

If you are not yet able to die for your brother, at least show him your ability to give him of your goods. Let love be stirring your inmost heart to do it, not for display but out of the very marrow of compassion, thinking only of the brother and his need.

Source: TEN HOMILIES ON 1 JOHN 5.12

[AD 735] Bede on 1 John 3:17

Whoever has the world's goods, and sees his brother in need, etc. Behold where love begins. If you are not yet fit to die for your brother, be at least fit to give from your possessions to your brother. For if you do not sympathize with your brother suffering hardship, indeed the love of the Father, from whom both of you were reborn, does not abide in you.

Source: Commentary on the Catholic Epistles

[AD 215] Clement of Alexandria on 1 John 3:18

"Little children, let us not love in word, or in tongue "says John, teaching them to be perfect, "but in deed and in truth; hereby shall we know that we are of the truth."

[AD 407] John Chrysostom on 1 John 3:18

It is not enough to have good intentions. You must also put them into effect with genuine willingness and a happy heart.

Source: CATENA

[AD 430] Augustine of Hippo on 1 John 3:18

Lo, whence charity begins withal! If you are not yet equal to the dying for your brother, be even now equal to the giving of your means to your brother. Even now let charity smite your bowels, that not of vainglory you should do it, but of the innermost marrow of mercy; that you consider him, now in want. For if your superfluities you can not give to your brother, can you lay down your life for your brother? There lies your money in your bosom, which thieves may take from you; and though thieves do not take it, by dying you will leave it, even if it leave not you while living: what will you do with it? Your brother hungers, he is in necessity: belike he is in suspense, is distressed by his creditor: he is your brother, alike you are bought, one is the price paid for you, you are both redeemed by the blood of Christ: see whether you have mercy, if you have this world's means. Perchance you say, What concerns it me? Am I to give my money, that he may not suffer trouble? If this be the answer your heart makes to you, the love of the Father abides not in you. If the love of the Father abide not in you, you are not born of God. How do you boast to be a Christian? You have the name, and hast not the deeds. But if the work shall follow the name, let any call you pagan, show by deeds that you are a Christian. For if by deeds you do not show yourself a Christian, all men may call you a Christian yet; what does the name profit you where the thing is not forthcoming? But whoso has this world's good, and sees his brother have need, and shuts up his bowels of compassion from him, how can the love of God dwell in him? And then he goes on: My little children, let us not love in word, neither in tongue but in deed and in truth. 1 John 3:18
I suppose the thing is now made manifest to you my brethren: this great and most concerning secret and mystery. What is the force of charity, all Scripture does set forth; but I know not whether any where it be more largely set forth than in this Epistle. We pray you and beseech you in the Lord, that both what you have heard you will keep in memory, and to that which is yet to be said, until the epistle be finished, will come with earnestness, and with earnestness hear the same. But open ye your heart for the good seed: root out the thorns, that that which we are sowing in you be not choked, but rather that the harvest may grow, and that the Husbandman may rejoice and make ready the barn for you as for grain, not the fire as for the chaff.

[AD 449] Hilary of Arles on 1 John 3:18

Actions speak louder than words.

Source: INTRODUCTORY COMMENTARY ON 1 JOHN

[AD 735] Bede on 1 John 3:18

My little children, let us not love in word or in tongue, etc. Namely, in deed, so that when a brother or sister is naked and in need of daily food, we give them what is necessary for the body. Similarly, when we see them lacking in spiritual gifts, let us provide to their need what we can. But in truth, let us give them these blessings with a sincere intention, and not for human praise, not out of pride, not to the injury of others who, though endowed with greater means, have done no such thing. For any mind infected by such vices cannot dwell in the light of truth, even if it seems to show acts of love to its neighbors.

Source: Commentary on the Catholic Epistles

[AD 160] Shepherd of Hermas on 1 John 3:19

How then can I live, since I have acted thus? "And he said to me, "Your feelings are indeed right and sound, for you ought as a servant of God to have walked in truth, and not to have joined an evil conscience with the spirit of truth, nor to have caused sadness to the holy and true Spirit."

Source: Shepherd of Hermas Commandment Third

[AD 430] Augustine of Hippo on 1 John 3:19

If ye remember, brethren, yesterday we closed our sermon at this sentence, 1 John 3:18-20 which without doubt behooved and does behoove to abide in your heart, seeing it was the last ye heard. My little children, let us not love only in word and in tongue; but in deed and in truth. Then he goes on: And herein we know that we are of the truth, and assure our hearts before Him. For if our heart think ill of us, God is greater than our heart, and knows all things. He had said, Let us not love only in word and in tongue, but in work and in truth: we are asked, In what work, or in what truth, is he known that loves God, or loves his brother? Above he had said up to what point charity is perfected: what the Lord says in the Gospel, Greater love than this has no man, that one lay down his life for his friends, John 15:13 this same had the apostle also said: As He laid down His life for us, we ought also to lay down our lives for the brethren. 1 John 3:16 This is the perfection of charity, and greater can not at all be found. But because it is not perfect in all, and that man ought not to despair in whom it is not perfect, if that be already born which may be perfected: and of course if born, it must be nourished, and by certain nourishments of its own must be brought unto its proper perfection: therefore, we have asked concerning the commencement of charity, where it begins, and there have straightway found: But whoso has this world's goods, and sees his brother have need, and shuts up his bowels of compassion from him, how dwells the love of the Father in him? 1 John 3:17 Here then has this charity, my brethren, its beginning: to give of one's superfluities to him that has need to him that is in any distress; of one's temporal abundance to deliver his brother from temporal tribulation. Here is the first rise of charity. This, being thus begun, if you shall nourish with the word of God and hope of the life to come, you will come at last unto that perfection, that you shall be ready to lay down your life for your brethren.
But, because many such things are done by men who seek other objects, and who love not the brethren; let us come back to the tes timony of conscience. How do we prove that many such things are done by men who love not the brethren? How many in heresies and schisms call themselves martyrs! They seem to themselves to lay down their lives for their brethren. If for the brethren they laid down their lives, they would not separate themselves from the whole brotherhood. Again, how many there are who for the sake of vainglory bestow much, give much, and seek therein but the praise of men and popular glory, which is full of windiness, and possesses no stability! Seeing, then, there are such, where shall be the proof of brotherly charity? Seeing he wished it to be proved, and has said by way of admonition, My little children, let us not love only in word and in tongue; but in deed and in truth; we ask, in what work, in what truth? Can there be a more manifest work than to give to the poor? Many do this of vainglory, not of love. Can there be a greater work than to die for the brethren? This also, many would fain be thought to do, who do it of vainglory to get a name, not from bowels of love. It remains, that that man loves his brother, who before God, where God alone sees, assures his own heart, and questions his heart whether he does this indeed for love of the brethren; and his witness is that eye which penetrates the heart, where man cannot look. Therefore Paul the Apostle, because he was ready to die for the brethren, and said, I will myself be spent for your souls, 2 Corinthians 12:15 yet, because God only saw this in his heart, not the mortal men to whom he spoke, he says to them, But to me it is a very small thing that I should be judged of you or at man's bar. 1 Corinthians 4:3 And the same apostle shows also in a certain place, that these things are oft done of empty vainglory, not upon the solid ground of love: for speaking of the praises of charity he says, If I distribute all my goods to the poor, and if I deliver up my body to be burned, but have not charity, it profits me nothing. 1 Corinthians 13:3 Is it possible for a man to do this without charity? It is. For they that have divided unity, are persons that have not charity. Seek there, and you shall see many giving much to the poor; shall see others prepared to welcome death, insomuch that where there is no persecutor they cast themselves headlong: these doubtless without charity do this. Let us come back then to conscience, of which the apostle says: For our glorying is this, the testimony of our conscience. 2 Corinthians 1:12 Let us come back to conscience, of which the same says, But let each prove his own work, and then he shall have glorying in himself and not in another. Galatians 6:4 Therefore, let each one of us prove his own work, whether it flow forth from the vein of charity, whether it be from charity as the root that his good works sprout forth as branches. But let each prove his own work, and then he shall have glorying in himself and not in another, not when another's tongue bears witness to him, but when his own conscience bears it.
This it is then that he enforces here. In this we know that we are of the truth, when in deed and in truth we love, not only in words and in tongue: and assure our heart before Him. 1 John 3:19 What means, before Him? Where He sees. Whence the Lord Himself in the Gospel says: Take heed that you do not your righteousness before men, to be seen of them: otherwise you have no reward with your Father which is in heaven. And what means, Let not your left hand know what your right hand does: except that the right hand means a pure conscience, the left hand the lust of the world? Many through lust of the world do many wonderful things: the left hand works, not the right. The right hand ought to work, and without knowledge of the left hand, so that lust of the world may not even mix itself therewith when by love we work anything that is good. And where do we get to know this? You are before God: question your heart, see what you have done, and what therein was your aim; your salvation, or the windy praise of men. Look within, for man cannot judge whom he cannot see. If we assure our heart, let it be before Him. Because if our heart think ill of us, i.e. accuse us within, that we do not the thing with that mind it ought to be done withal, greater is God than our heart, and knows all things. Thou hidest your heart from man: hide it from God if you can. How shall you hide it from Him, to whom it is said by a sinner, fearing and confessing, Whither shall I go from Your Spirit? And from Your face whither shall I flee? He sought a way to flee, to escape the judgment of God, and found none. For where is God not? If I shall ascend, says he, into heaven, You are there: if I shall descend into hell, You are there. Whither will you go? Whither will you flee? Will you hear counsel? If you would flee from Him, flee to Him. Flee to Him by confessing, not from Him by hiding: hide you can not, but confess you can. Say unto Him, You are my place to flee unto; and let love be nourished in you, which alone leads unto life. Let your conscience bear you witness that your love is of God. If it be of God, do not wish to display it before men; because neither men's praises lift you unto heaven, nor their censures put you down from thence. Let Him see, who crowns you: be He your witness, by whom as judge you are crowned. Greater is God than our heart, and knows all things.

[AD 735] Bede on 1 John 3:19

In this we know that we are of the truth. That is, when we perform acts of piety in truth, it is evident that we are of the truth, which is God, just as we imitate His perfection according to our capacity.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 John 3:19

And shall assure our hearts before Him. This statement depends on what preceded. Because when we love our neighbors in deed and truth, we clearly know that we assure our hearts in the sight of the supreme truth. For all men, when they intend to do something, persuade their hearts to meditate on that thing to be done. But those who think evil would, if they could, hide these things from God; as He testifies who says: For everyone who does evil hates the light and does not come to the light, lest his deeds should be exposed (John 3); but those who meditate on doing good easily persuade their hearts to desire to be revealed before the divinity, which is a sign of the highest perfection when each one rejoices that his deeds or thoughts are seen by God. Hence, He subsequently says: But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God (Ibid.). Through true love, therefore, we know that we are of the truth, and that we assure our hearts before the same truth, that is, we persuade our hearts to have such thoughts as are worthy of divine sight.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 1 John 3:19

We know that we belong to the truth if we love in deed as well as in word. Anyone who says one thing but does another is a liar and a stranger to the truth.

Source: COMMENTARY ON 1 JOHN

[AD 215] Clement of Alexandria on 1 John 3:20

He says, "For God is greater than our heart;" that is, the virtue of God [is greater] than conscience, which will follow the soul. Wherefore he continues, and says, "and knows all things."

Source: Fragment from the Latin Translation of Cassiodorus

[AD 215] Clement of Alexandria on 1 John 3:20

This means that God’s power is greater than the conscience which belongs to the soul, because God’s love knows everything.

Source: ADUMBRATIONS

[AD 220] Tertullian on 1 John 3:20

For, when one reads of God as being "the searcher and witness of the heart; " when His prophet is reproved by His discovering to him the secrets of the heart; when God Himself anticipates in His people the thoughts of their heart, "Why think ye evil in your hearts? " when David prays "Create in me a clean heart, O God," and Paul declares, "With the heart man believeth unto righteousness," and John says, "By his own heart is each man condemned; " when, lastly, "he who looketh on a woman so as to lust after her, hath already committed adultery with her in his heart," -then both points are cleared fully up, that there is a directing faculty of the soul, with which the purpose of God may agree; in other words, a supreme principle of intelligence and vitality (for where there is intelligence, there must be vitality), and that it resides in that most precious part of our body to which God especially looks: so that you must not suppose, with Heraclitus, that this sovereign faculty of which we are treating is moved by some external force; nor with Moschion, that it floats about through the whole body; nor with Plato, that it is enclosed in the head; nor with Zenophanes, that it culminates in the crown of the head; nor that it reposes in the brain, according to the opinion of Hippocrates; nor around the basis of the brain, as Herophilus thought; nor in the membranes thereof, as Strato and Erasistratus said; nor in the space between the eyebrows, as Strato the physician held; nor within the enclosure of the breast, according to Epicurus: but rather, as the Egyptians have always taught, especially such of them as were accounted the expounders of sacred truths; in accordance, too, with that verse of Orpheus or Empedocles:

Source: A Treatise on the Soul

[AD 735] Bede on 1 John 3:20

For if our heart reproves us, etc. If our conscience itself accuses us within, because we are not doing our good works with the right intention, how can we hide our knowledge from Him to whom it is sung: Behold, Lord, you have known all things, and, Because the darkness will not be darkened from you, and the night will be illuminated like the day (Psalm 138)?

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 1 John 3:20

If we practice what we preach, we shall persuade our hearts, that is to say, our consciences, that we are on the right track. For then God will bear witness that we have listened to what he says.

Source: COMMENTARY ON 1 JOHN

[AD 1963] CS Lewis on 1 John 3:20

I was interested in the things you said about forgive us our trespasses. Often, to be sure, there is something definite for which to ask forgiveness. This is plain sailing. But, like you, I often find one or other of two less manageable states: either a vague feeling of guilt or a sly, and equally vague, self-approval. What are we to do with these?

Many modern psychologists tell us always to distrust this vague feeling of guilt, as something purely pathological. And if they had stopped at that, I might believe them. But when they go on, as some do, to apply the same treatment to all guilt-feelings whatever, to suggest that one's feeling about a particular unkind act or a particular insincerity is also and equally untrustworthy--I can't help thinking they are talking nonsense. One sees this the moment one looks at other people. I have talked to some who felt guilt when they jolly well ought to have felt it; they have behaved like brutes and know it. I've also met others who felt guilty and weren't guilty by any standard I can apply. And thirdly, I've met people who were guilty and didn't seem to feel guilt. And isn't this what we should expect? People can be malades imaginaires who are well and think they are ill; and others, especially consumptives, are ill and think they are well; and thirdly--far the largest class--people are ill and know they are ill. It would be very odd if there were any region in which all mistakes were in one direction.

Some Christians would tell us to go on rummaging and scratching till we find something specific. We may be sure, they say, that there are real sins enough to justify the guilt-feeling or to overthrow the feeling that all is well. I think they are right in saying that if we hunt long enough we shall find, or think we have found, something. But that is just what wakens suspicion. A theory which could never by any experience be falsified can for that reason hardly be verified. And just as, when we are yielding to temptation, we make ourselves believe that what we have always thought a sin will on this occasion, for some strange reason, not be a sin, shan't we persuade ourselves that something we have always (rightly) thought to be innocent was really wrong? We may create scruples. And scruples are always a bad thing--if only because they usually distract us from real duties.

I don't at all know whether I'm right or not, but I have, on the whole, come to the conclusion that one can't directly do anything about either feeling. One is not to believe either--indeed, how can one believe a fog? I come back to St. John: "if our heart condemn us, God is greater than our heart." And equally, if our heart flatter us, God is greater than our heart. I sometimes pray not for self-knowledge in general but for just so much self-knowledge at the moment as I can bear and use at the moment; the little daily dose.

Source: LETTERS TO MALCOLM: CHIEFLY ON PRAYER, Letter 6, Paragraphs 11-14

[AD 430] Augustine of Hippo on 1 John 3:21

What means, If our heart think not ill? If it make true answer to us, that we love and that there is genuine love in us: not feigned but sincere; seeking a brother's salvation, expecting no emolument from a brother, but only his salvation

[AD 430] Augustine of Hippo on 1 John 3:21

Our conscience gives us a true answer, that we love and that genuine love is in us, not feigned but sincere, seeking our brother’s salvation and expecting nothing from him except his salvation.

Source: TEN HOMILIES ON 1 JOHN 6.4

[AD 444] Cyril of Alexandria on 1 John 3:21

As long as you are in this life (for this life is nothing other than the way which we all take), do not ignore or reject the warnings of your conscience. For if you do so, when you have run your course, your conscience will rise up against you and accuse you before your judge, and thrust you in front of the judge’s sentence and turn you over to eternal punishment. You will not have to endure this if along the way you show yourself kind toward this adversary and accept his well-intended rebukes with gratitude.

Source: CATENA

[AD 735] Bede on 1 John 3:21

Beloved, if our heart does not reproach us, etc. If it truthfully answers us that we love, and that genuine love is in us, and not feigned, but sincere, seeking the brother’s salvation, expecting no gain from the brother except his salvation; likewise, if our heart does not reproach us, notably when we say in prayer: Forgive us our debts, as we also forgive our debtors (Matthew VI), we have confidence towards God, not in the sight of men, but where God Himself sees in the heart.

Source: Commentary on the Catholic Epistles

[AD 430] Augustine of Hippo on 1 John 3:22

Therefore, not in the sight of men, but where God Himself sees, in the heart— we have confidence, then, towards God: and whatsoever we ask, we shall receive of Him: howbeit, because we keep His commandments. What are His commandments? Must we be always repeating? A new commandment give I unto you, that you love one another. John 13:34 It is charity itself that he speaks of, it is this that he enforces. Whoso then shall have brotherly charity, and have it before God, where God sees, and his heart being interrogated under righteous examination make him none other answer than that the genuine root of charity is there for good fruits to come from; that man has confidence with God, and whatsoever he shall ask, he shall receive of Him, because he keeps His commandments.
Here a question meets us: for it is not this or that man, or you or I that come in question—for if I have asked any thing of God and receive it not, any person may easily say of me, He has not charity: and of any man soever of this present time, this may easily be said; and let any think what he will, a man of man:— not we, but those come more in question, those men of whom it is on all hands known that they were saints when they wrote, and that they are now with God. Where is the man that has charity, if Paul had it not, who said, Our mouth is open unto you, O you Corinthians, our heart is enlarged; you are not straitened in us: who said, I will myself be spent for your souls: and so great grace was in him, that it was manifested that he had charity. And yet we find that he asked and did not receive. What say we, brethren? It is a question: look attentively to God: it is a great question, this also. Just as, where it was said of sin, He that is born of God sins not: we found this sin to be the violating of charity, and that this was the thing strictly intended in that place: so too we ask now what it is that he would say. For if you look but to the words, it seems plain: if you take the examples into the account, it is obscure. Than the words here nothing can be plainer. And whatsoever we ask, we shall receive of Him, because we keep His commandments, and do those things that are pleasing in His sight. Whatsoever we ask, says he, we shall receive of Him. He has put us sorely to straits. In the other place also he would put us to straits, if he meant all sin: but then we found room to expound it in this, that he meant it of a certain sin, not of all sin; howbeit of a sin which whosoever is born of God commits not: and we found that this same sin is none other than the violation of charity. We have also a manifest example from the Gospel, when the Lord says, If I had not come, they had not had sin. John 15:22 How? Were the Jews innocent when He came to them, because He so speaks? Then if He had not come, would they have had no sin? Then did the Physician's presence make one sick, not take away the fever? What madman even would say this? He came not but to cure and heal the sick. Therefore when He said, If I had not come, they had not had sin, what would He have to be understood, but a certain sin in particular? For there was a sin which the Jews would not have had. What sin? That they believed not on Him, that when he had come they despised Him. As then He there said sin, and it does not follow that we are to understand all sin, but a certain sin: so here also not all sin, lest it be contrary to that place where he says, If we say that we have no sin, we deceive ourselves, and the truth is not in us: 1 John 1:8 but a certain sin in particular, that is, the violation of charity. But in this place he has bound us more tightly: If we shall ask, he has said, if our heart accuse us not, and tell us in answer, in the sight of God, that true love is in us; Whatsoever we ask, we shall receive of Him.
Well now: I have already told you, my, beloved brethren, let no man turn toward us. For what are we? Or what are you? What, but the Church of God which is known to all? And, if it please Him, in that Church are we; and those of us who by love abide in it, there let us persevere, if we would show the love we have. But then the apostle Paul, what evil are we to think of him? He not love the brethren! He not have within himself the testimony of his conscience in the sight of God! Paul not have within him that root of charity whence all good fruits proceeded! What madman would say this? Well then: where find we that the apostle asked and did not receive? He says himself: Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, an angel of Satan to buffet me. For which thing I besought the Lord thrice, that He would take it from me. And He said unto me, My grace is sufficient for you: for strength is made perfect in weakness. 2 Corinthians 12:7-9 Lo, he was not heard in his prayer that the angel of Satan should be taken from him. But wherefore? Because it was not good for him. He was heard, then, for salvation, when he was not heard according to his wish. Know, my beloved, a great mystery: which we urge upon your consideration on purpose that it may not slip from you in your temptations. The saints are in all things heard unto salvation: they are always heard in that which respects their eternal salvation; it is this that they desire: because in regard of this, their prayers are always heard.
But let us distinguish God's different ways of hearing prayer. For we find some not heard for their wish, heard for salvation: and again some we find heard for their wish, not heard for salvation. Mark this difference, hold fast this example of a man not heard for his wish but heard for salvation. Hear the apostle Paul; for what is the hearing of prayer unto salvation, God Himself showed him: Sufficient for you, says He, is my grace; for strength is perfected in weakness. You have besought, hast cried, hast thrice cried: the very cry you raised once for all I heard, I turned not away my ears from you; I know what I should do: you would have it taken away, the healing thing by which you are burned; I know the infirmity by which you are burdened. Well then: here is a man who was heard for salvation, while as to his will he was not heard. Where find we persons heard for their will, not heard for salvation? Do we find, think we, some wicked, some impious man, heard of God for his will, not heard for salvation? If I put to you the instance of some man, perchance you will say to me, It is you that callest him wicked, for he was righteous; had he not been righteous, his prayer would not have been heard by God. The instance I am about to allege is of one, of whose iniquity and impiety none can doubt. The devil himself: he asked for Job, and received. Job 1:11-12 Have ye not here also heard concerning the devil, that he that commits sin is of the devil? Not that the devil created, but that the sinner imitates. Is it not said of him, He stood not in the truth? John 8:44 Is not even he that old serpent, who, through the woman pledged the first man in the drink of poison? Genesis 3:1-6 Who even in the case of Job, kept for him his wife, that by her the husband might be, not comforted, but tempted? The devil asked for a holy man, to tempt him; and he received: the apostle asked that the thorn in the flesh might be taken from him, and he received not. But the apostle was more heard than the devil. For the apostle was heard for salvation, though not for his wish: the devil was heard for his wish, but for damnation. For that Job was yielded up to him to be tempted, was in order that by his standing the proof the devil should be tormented. But this, my brethren, we find not only in the Old Testament books, but also in the Gospel. The demons besought the Lord, when He expelled them from the man, that they might be permitted to go into the swine. Should the Lord not have power to tell them not to approach even those creatures? For, had it not been His will to permit this, they were not about to rebel against the King of heaven and earth. But with a view to a certain mystery, with a certain ulterior meaning, He let the demons go into the swine: to show that the devil has dominion in them that lead the life of swine. Demons then were heard in their request; was the apostle not heard? Or rather (what is truer) shall we say, The apostle was heard, the demons not heard? Their will was effected; his good was perfected.
Agreeably with this, we ought to understand that God, though He give not to our will, does give for our salvation. For sup pose the thing you have asked be to your hurt, and the Physician knows that it is to your hurt; what then? It is not to be said that the physician does not give ear to you, when, perhaps, you ask for cold water, and if it is good for you, he gives it immediately, if not good, he gives it not. Had he no ears for your request, or rather, did he give ear for your good, even when he gainsaid your will? Then let there be in you charity, my brethren; let it be in you, and then set your minds at rest: even when the thing ye ask for is not given you, your prayer is granted, only, you know it not. Many have been given into their own hands, to their own hurt: of whom the apostle says, God gave them up to their own hearts' lusts. Romans 1:24 Some man has asked for a great sum of money; he has received, to his hurt. When he had it not, he had little to fear; no sooner did he come to have it, than he became a prey to the more powerful. Was not that man's request granted to his own hurt, who would needs have that for which he should be sought after by the robber, whereas, being poor, none sought after him? Learn to beseech God that you may commit it to the Physician to do what He knows best. Confess the disease, let Him apply the means of healing. Only hold fast charity. For He will needs cut, will needs burn; what if you cry out, and art not spared for your crying under the cutting, under the burning and the tribulation, yet He knows how far the rottenness reaches. You would have Him even now take off His hands, and He considers only the deepness of the sore; He knows how far to go. He does not attend to you for your will, but he does attend to you for your healing. Be sure, then, my brethren, that what the apostle says is true: For we know not what we should pray for as we ought: but the Spirit itself makes intercession for us with groanings which cannot be uttered: for He makes intercession for the saints. Romans 8:26-27 How is it said, The Spirit itself intercedes for the saints, but as meaning the charity which is wrought in you by the Spirit? For therefore says the same apostle: The charity of God is shed abroad in our hearts by the Holy Spirit which is given unto us. Romans 5:5 It is charity that groans, it is charity that prays: against it He who gave it cannot shut His ears. Set your minds at rest: let charity ask, and the ears of God are there. Not that which you wish is done, but that is done which is advantageous. Therefore, whatever we ask, says he, we shall receive of Him, I have already said, If you understand it to mean, for salvation, there is no question: if not for salvation, there is a question, and a great one, a question that makes you an accuser of the apostle Paul. Whatever we ask, we receive of Him, because we keep His commandments, and do these things that are pleasing in His sight: within, where He sees.

[AD 604] Gregory the Dialogist on 1 John 3:22

It must be understood that if we are to get what we ask for from God we have to obey his commands. The two things go indissolubly together.

Source: LESSONS IN JOB 28.9

[AD 735] Bede on 1 John 3:22

And whatever we ask we shall receive from Him, etc. This is a great and desirable promise given to the faithful. But if anyone is so foolish and absurd as not to delight in heavenly promises, at least let him fear what wisdom terrifyingly thunders in contrast, saying: He who turns away his ear from listening to the law, his prayer will be abominable (Prov. XXVIII). Nor should it seem contrary to this statement of blessed John that Paul asked the Lord three times for the angel of Satan to depart from him, and could not obtain it (II Cor. XII), but was told: My grace is sufficient for you, for power is made perfect in weakness (Ibid.). For even if we do not always receive what we ask for in prayer to our will, yet we receive the reward of devotion for our salvation, just as the same Paul praying to the Lord received not what he sought, but what was useful for him. But, on the contrary, the reprobate are often heard according to their will, even if not for their salvation. Whence also their head, the devil, was heard according to his will when he tempted blessed Job, but to his own damnation. For he was allowed to be tested, so that by being tested, he (the devil) should be punished. Therefore, when John said that whatever we ask we shall receive from Him, if we keep His commandments, as if you were asking what the commandments are, he immediately added:

Source: Commentary on the Catholic Epistles

[AD 1107] Theophylact of Ohrid on 1 John 3:22

If we obey God’s commands, then our obedience will bear fruit, for we shall receive whatever we ask for.

Source: COMMENTARY ON 1 JOHN

[AD 430] Augustine of Hippo on 1 John 3:23

You see that this is the commandment: ye see that whoso does anything against this commandment, does the sin from which every one that is born of God is free

[AD 735] Bede on 1 John 3:23

And this is his commandment, that we believe in the name of his Son Jesus Christ, etc. He placed the commandment in the singular number and subsequently added mandates to it, namely faith and love, because clearly these cannot be separated from each other. For neither can we rightly love one another without faith in Christ, nor can we truly believe in the name of Jesus Christ without fraternal love. And he says, let us love one another, as he gave commandment to us. That is, with pure love, not like thieves or perpetrators of any other crimes, who indeed love each other but not chastely. But he gave commandment to us when he said: This is my commandment, that you love one another, as I have loved you (John XV). For what is, As I have loved you, except: love for the purpose that I loved you, namely, that you may reach the heavenly kingdoms? And by what reward are these commands of faith and love kept? It follows:

Source: Commentary on the Catholic Epistles

[AD 1107] Theophylact of Ohrid on 1 John 3:23

The first point to be made here is that we must love one another according to the faith which we have in the name of Jesus Christ, for it is by this that we know that the grace of the Holy Spirit given to us will be firmly planted in us. The second thing to notice is the use of the word name, which is quite frequent in Scripture. It includes the will, the glory and the honor of the one who bears it, and his will is that everyone everywhere should be baptized in the name of the Father, and of the Son and of the Holy Spirit.

Source: COMMENTARY ON 1 JOHN

[AD 215] Clement of Alexandria on 1 John 3:24

"And hereby we know that He dwells in us by His Spirit, which He has given us;" that is, by superintendence and foresight of future events.

Source: Fragment from the Latin Translation of Cassiodorus

[AD 215] Clement of Alexandria on 1 John 3:24

Our assurance comes from his care for us and his provision for the future.

Source: ADUMBRATIONS

[AD 430] Augustine of Hippo on 1 John 3:24

Ye see that none other thing is bidden us than that we love one another— And he that keeps His commandment shall abide in Him, and He in him. And in this we know that He abides in us, by the Spirit which He has given us. Is it not manifest that this is what the Holy Ghost works in man, that there should be in him love and charity? Is it not manifest, as the Apostle Paul says, that the love of God is shed abroad in our hearts by the Holy Ghost which is given us? Romans 5:5 For [our apostle] was speaking of charity, and was saying that we ought in the sight of God to interrogate our own heart. But if our heart think not ill of us: i.e. if it confess that from the love of our brother is done in us whatever is done in any good work. And then besides, in speaking of the commandment, he says this: This is His commandment, That we should believe in the name of His Son Jesus Christ, and love one another, as He gave us commandment. And he that does His commandment abides in Him, and He in him. In this we know that He abides in us, by the Spirit which He has given us. If in truth you find that you have charity, you have the Spirit of God in order to understand: for a very necessary thing it is.
In the earliest times, the Holy Ghost fell upon them that believed: and they spoke with tongues, which they had not learned, as the Spirit gave them utterance. Acts 2:4 These were signs adapted to the time. For there behooved to be that betokening of the Holy Spirit in all tongues, to show that the Gospel of God was to run through all tongues over the whole earth. That thing was done for a betokening, and it passed away. In the laying on of hands now, that persons may receive the Holy Ghost, do we look that they should speak with tongues? Or when we laid the hand on these infants, did each one of you look to see whether they would speak with tongues, and, when he saw that they did not speak with tongues, was any of you so wrong-minded as to say, These have not received the Holy Ghost; for, had they received, they would speak with tongues as was the case in those times? If then the witness of the presence of the Holy Ghost be not now given through these miracles, by what is it given, by what does one get to know that he has received the Holy Ghost? Let him question his own heart. If he love his brother the Spirit of God dwells in him. Let him see, let him prove himself before the eyes of God, let him see whether there be in him the love of peace and unity, the love of the Church that is spread over the whole earth. Let him not rest only in his loving the brother whom he has before his eyes, for we have many brethren whom we do not see, and in the unity of the Spirit we are joined to them. What marvel that they are not with us? We are in one body, we have one Head, in heaven. Brethren, our two eyes do not see each other; as one may say, they do not know each other. But in the charity of the bodily frame do they not know each other? For, to show you that in the charity which knits them together they do know each other; when both eyes are open, the right may not rest on some object, on which the left shall not rest likewise. Direct the glance of the right eye without the other, if you can. Together they meet in one object, together they are directed to one object: their aim is one, their places diverse. If then all who with you love God have one aim with you, heed not that in the body you are separated in place; the eyesight of the heart you have alike fixed on the light of truth. Then if you would know that you have received the Spirit, question your heart: lest haply you have the sacrament, and have not the virtue of the sacrament. Question your heart. If love of your brethren be there, set your mind at rest. There cannot be love without the Spirit of God: since Paul cries, The love of God is shed abroad in your hearts by the Holy Spirit which is given unto us. Romans 5:5
Beloved, believe not every spirit. 1 John 4:1 Because he had said, In this we know that He abides in us, by the Spirit which He has given us. But how this same Spirit is known, mark this: Beloved, believe not every spirit, but prove the spirits whether they be from God. And who is he that proves the spirits? A hard matter has he put to us, my brethren! It is well for us that he should tell us himself how we are to discern them. He is about to tell us: fear not: but first see; mark: see that hereby is expressed the very thing that vain heretics taunt us withal. Mark, see what he says, Beloved, believe not every spirit, but prove the spirits whether they be from God. The Holy Spirit is spoken of in the Gospel by the name of water; where the Lord cried and said, If any man thirst, let him come unto me, and drink. He that believes in me, out of his belly shall flow rivers of living water. John 7:37-39 But the evangelist has expounded of what He said this: for he goes on to say, But this spoke He of the Spirit, which they that believed on Him should receive. Wherefore did not the Lord baptize many? But what says he? For the Holy Ghost was not yet given; because that Jesus was not yet glorified. Then seeing those had baptism, and had not yet received the Holy Ghost, whom on the day of Pentecost the Lord sent from heaven, the glorifying of the Lord was first waited for, so that the Spirit might be given. Even before He was glorified, and before He sent the Spirit, He yet invited men to prepare themselves for the receiving of the water of which He said, Whoso thirsts, let him come and drink; and, He that believes in me, out of his belly shall flow rivers of living water. What means, Rivers of living water? What is that water? Let no man ask me; ask the Gospel. But this, says it, He said of the Spirit, which they should receive that should believe in Him. Consequently, the water of the sacrament is one thing: another, the water which betokens the Spirit of God. The water of the sacrament is visible: the water of the Spirit invisible. That washes the body, and betokens that which is done in the soul. By this Spirit the soul itself is cleansed and fed. This is the Spirit of God, which heretics and all that cut themselves off from the Church, cannot have. And whosoever do not openly cut themselves off, but by iniquity are cut off, and being within, whirl about as chaff and are not grain; these have not this Spirit. This Spirit is denoted by the Lord under the name of water: and we have heard from this epistle, Believe not every spirit; and those words of Solomon bear witness, From strange water keep far. What means, water? Spirit. Does water always signify spirit? Not always: but in some places it signifies the Spirit, in some places it signifies baptism, in some places signifies peoples, Revelation 17:15 in some places signifies counsel: thus you find it said in a certain place, Counsel is a fountain of life to them that possess it. Proverbs 16:22 So then, in various places of the Scriptures, the term water signifies various things. Now however by the term water you have heard the Holy Spirit spoken of, not by an interpretation of ours but by witness of the Gospel, where it says, But this said He of the Spirit, which they should receive that should believe in Him. If then by the name of water is signified the Holy Spirit, and this epistle says to us, Believe not every spirit, but prove the spirits, whether they be of God; let us understand that of this it is said, From strange water keep far, and from a strange fountain drink not. What means, From a strange fountain drink not? A strange spirit believe not.

[AD 735] Bede on 1 John 3:24

And he who keeps his commandments abides in him, and he in him. Let God therefore be your home, and be the home of God; abide in God, and let God abide in you. God abides in you to hold you, you abide in God so that you do not fall. Keep his commandments, hold onto charity. Do not separate yourself from faith in him, so that you glory in his presence, and you will remain secure in him, now through faith, then through sight. And he will remain eternally in you, as the Psalmist sings of him: They shall exult forever, and you will dwell in them (Psalm V).

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 1 John 3:24

And by this we know that He abides in us, by the Spirit whom He has given us. In the early times, the Holy Spirit fell upon believers, and they spoke in tongues which they had not learned. But now, because the holy Church does not need external signs, whoever believes in the name of Jesus Christ and has fraternal love bears witness to the Holy Spirit dwelling in them. For this is what the Holy Spirit does in a person, so that there is love in them. For love (says Paul) is poured into our hearts by the Holy Spirit who has been given to us (Rom. V). Yet because many, not having love, and by perverse doctrine tearing the unity of the Church, nonetheless contend that the Holy Spirit is in them, it is rightly added:

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 1 John 3:24

What does John mean by this? It is exactly what Jesus said: “Whatever you want others to do to you, do the same to them.” Therefore if we want our neighbors to be well-disposed toward us, we must be equally well-disposed toward them. If this is God’s command, how much more ought we to obey it if we dwell in him and are sealed by him? He cannot deny himself, and it must surely be the case that whatever he has asked us to do he has already done or become in himself. Therefore if we do what he says, we know that he will give us whatever we ask and that his gift will be sealed in us.

Source: COMMENTARY ON 1 JOHN