V. 1. My little children, I write these things to you so that you will not sin.
1. he may be called a theologian who can tell us how this text rhymes together. We sin in the world, we have sin. Who should not be timid in faith at times, like Peter at Antioch? Why does the apostle say, "That we should not sin"? The apostle's opinion is this: That we should be careful, and in the
Walk in the fear of the Lord. We are not to say, "If this is the case, I will sin. For John says, "Sinful desire should not rule in you, but you should watch. But even if you keep a watchful eye, sin remains, and you sin from day to day. Therefore you must be careful. For our spirit wants to have food all the time. We must also read the Psalms and the Scriptures often and diligently. This is our armor.
So that you do not sin.
(2) That ye may contend against sin, and walk carefully. One should not merely pretend with the mouth, as the priests and monks do, but one should and must contend against sin. I say this so that one may learn to recognize himself. For a broken and humble heart does not displease God.
And if anyone sins, we have an advocate.
Who does not sometimes go off track? I and everyone lack praise. We should not despair of the mercy of God. He who is conceited about his merits and mistrusts the mercy of God commits the same sin. For God says: I am merciful to all, even to those who sin when they call upon me, Ps. 86, 5. No righteousness is so great that it pleases me. So, if anyone makes a mistake and sins, let him not compound his sin with despair.
4 The devil always frightens the heart after sin and makes us tremble. For this reason he plunges man into sin, that he may finally drive him to despair. On the contrary, he allows some to live securely without temptation, so that they imagine and believe that they are holy. And when he tears the word out of the heart, then he has overcome. This is his guile: he wants to turn the saints into sinners, and the sinners who are still confident in their sins into saints. Do not despair of sin, but lift up your eyes to where Christ pleads for us. For he is our Advocate and Advocate, and prayeth for us, saying, Father, for this man have I suffered, and I receive him. This prayer cannot be in vain. We have a high priest in him, Hebr. 5, 10.
(5) But although we have had Christ as our High Priest, Advocate, Mediator, Reconciler and Comforter, we have nevertheless taken refuge in the departed saints and considered Christ as a judge. Therefore, this text should be written with golden letters, and the heart
before. Therefore, take hold of him and say: "Lord Christ, I know of no other advocate, comforter and mediator than you alone, and I do not doubt that you are also against me, but I cling to it with my heart and believe it. For us Christ is born, for us he suffers, for our sake he went to heaven, sits at the right hand of the Father, and prays for us. Satan is working with all his might to blind our hearts so that they will not believe what the Holy Spirit says through John. How wonderful is the condition of Christians! For a man is a sinner, and a righteous man. A sinner because of the sin-infected flesh he carries about him; a righteous man because of the Spirit who draws him back from sin. This state cannot be comprehended by any reason.
JEsum Christum, who is righteous.
006 He is righteous, and undefiled, and without sin. That which I have of righteousness hath my Comforter, which crieth unto the Father for me, Spare him; and he is already spared: Forgive him, help him! The righteousness of JEsu Christ is on our side. For the righteousness of God is ours in Jesus Christ.
V. 2. And the same is the propitiation for our sin.
7 He sits at the right hand of the Father, not to frighten us, but to be the propitiation for us. And yet we look for other advocates, other atoners and propitiators for our sins. Our sins are too great; they cannot be redeemed by our works, but only by Christ's bitter suffering and the shedding of His precious blood. Sin causes heartache and paints Christ differently than he is, and shows him to us through a painted glass. This was also done by some teachers, including Cyprian, the holy martyr.
8 However, this must be preached to the frightened, but not to the puffed-up hearts. Christ wants to be a Lord and author of life, not of sin, who does not despise a broken and humble heart.
Not only for ours, but also for the whole world.
(9) It is a foregone conclusion that you also are a part of the world, lest your heart should deceive you by thinking, "The Lord died for Peter and Paul; for them he was sufficient, but not for me. To him then may every one that sinneth take his refuge, because he became the propitiation for the sins of the whole world, and bear the sins of the whole world. For all the wicked are pointed to him alone, and called to him; but they will not accept it. Therefore it is said in Isa. 49:4, "I labor in vain, and spend my strength in vain and useless." Christ is so merciful and kind that, where possible, he himself wept for every needy sinner. He is the most merciful and the most compassionate of all men, who has more compassion for every limb than Peter had for a rod or a weal. Imagine a man who is exceedingly kind and gentle, and you shall know that Christ is much kinder to you. For as he was on earth, so is he in heaven. So Christ is appointed bishop and beatifier of our souls; but in his time he will come as a judge. Seeing this, let us not give occasion to draw such things upon ourselves.
V. 3. And by this we notice.
(10) The apostle writes against two kinds of people, as we said in the beginning, namely, against the imaginary saints of works, and against the free spirits and secure people who only want to live according to their lusts. He wants to say: Where there is a true knowledge of Christ, it will not be unfruitful or without truly good works.
II. So far we have heard how John presented the summa and the short content of Christianity, namely the true knowledge of God and Christ. Now he reminds us that we must also see to it that the knowledge itself is not fabricated and falsified. Which we see in many, in whom it is not thorough, but inconstant, and as it were like a foam floating over the water. These are better, to be sure, than the
However, nothing follows from it, and they are not considered to believe truly if they do not prove faith by good works. For true knowledge does not consist in speculation, but proceeds to action.
That we know him, if we had his commandments.
He speaks against all Christians in general, especially against the free spirits who remain in their former way of life, avarice, ambition, fornication. The knowledge of Christ is given to us so that we may fulfill the commandments of God. For the first part of Christianity is the law, the other is brotherly love, Rom. 13:8: "Owe no man anything, but to love one another." And Matth. 7, 12: "All things whatsoever ye would that men should do to you, do ye even so to them." For the time being we are freed from sin, and hereafter we serve our neighbor with all our strength. And by this you know that the kingdom of God is in you, if you do not hate your brother. For even if you are sometimes angry, you must forgive and consider that you have done wrong. If a sinful desire occurs to you, you must neither despair nor desist from fighting. A Christian contends against those who do not know Christ and against those who do not watch rightly, who must be instructed to stay in sound doctrine, and must be diligently admonished, though they have their deficiencies in both. However, one must not refrain from preaching; but the hypocritical and negligent Christians must be reminded and admonished, but the ignorant and erring ones must be taught at every opportunity.
V. 4 He that saith, I know him, and keepeth not his commandments, is a liar.
(13) He speaks against the glory seekers, who seek nothing in all their doings but to make a name for themselves and to gain honor. (John is dealing with sons and daughters.) Such are our boasters, who pretend to know God and keep His commandments, when they do not keep or believe them or His word. For these sayings are the same in John, keeping God's commandments or keeping God's word, as we can see from the following passage.
see the fifth verse. But he who speaks otherwise than he is minded is a liar.
And in such there is no truth.
14 This is what I said above [Cap. 1, 5., § 19 ff.): "God is a light, and in him is no darkness." But in these people there are darknesses of untruth, errors and heresies, each one inventing his own worship according to his own thoughts. They portray God to them differently than He is. He wants to say this much: Everything you pretend is not true, say and do what you want. And behold, how he nevertheless makes a distinction among the sayings that one is a liar and that the truth is not in one. For the heretics are actually hit with this, who pretend the faith of salvation in a lying way, since they did not even come to the knowledge of the truth.
(15) The ugly people, the Donatists, boasted much of faith, life, and temperance, and that they laid hands on themselves, or killed themselves among themselves. For in the morning, when one came to the other, he immediately proposed, "Kill me. If the latter did not want to do it, the latter threw himself down from a height and thus killed himself. These were exceedingly glorious deeds among them; and yet the truth was not in them. For Augustine, writing against them, says: "For martyrdom a cause and punishment is required," and ser^j destroyed all their glory.
V. 5 But he who keeps his word.
This is a conclusion that the apostle makes from the preceding, since the words that precede and are explained next contain a dilemma. So I understand that John is not talking about the commandments, but about the word of the gospel, which he who knows God keeps; as Jesus says of Himself, John 8:55: "I know Him, and keep His word."
In such, truly, the love of God is perfect.
He has comfort in his heart because he loves God and his neighbor.
By this we know that we are in Him.
This expression is peculiar to John. Christ would say: "He who abides in me, and I in him, bears much fruit", Joh. 15, 5. I, wretched Christian, am covered and enclosed by the wings of grace of Christ, who is the eternal righteousness, and I do not want to let sin reign in me; therefore I hope, even believe, that I am in him.
By this we know that we are in Him.
(19) We have heard that John is talking about testifying to our faith by good works and by the fruits of love. To love your brother, it is not enough that you do not hate him, but you must also do good to him.
V. 6: He who says that he abides in him shall walk even as he walked.
20 As often as he uses the words: "He who says", he always gives a sting to the boastful and conceited Christians. This should be the sign by which they can recognize whether they are true Christians or not. Where Christ dwells through faith, he makes the same people similar, namely humble, meek and willing to help their neighbor in every need.
V. 7. Brethren, I am not writing you a new commandment, but the old commandment.
21 The holy man writes this in such a way that he wants to take them first and prevent them from the error of the false teachers; for John writes against the new teachers. He then goes on to attack them, saying: "Do not think that I am writing anything new to you; indeed, you have enough new things. Wherever the light of truth rises, there the devil is present, raising up new teachers. Yes, brethren, I write these things that I may preserve you in the doctrine which ye have received. So Paul reminds us of this in his epistles everywhere. So we too must fight with all our might to preserve the teaching against the new teachers. Dear brethren, do not think that I will teach anything new. I am only trying to keep you in the doctrine given at the beginning.
may. I will keep you in simplicity against the new teachers. Remain in simplicity and in the old teaching that you have received. Above all, beware that you do not boast, that you do not seek glory. In the holy scriptures, it is a devilish temptation to boast. Therefore, God has decreed that the word of the Gospel should be a word of the cross, so that He may suppress vain glory.
The old commandment is the word you heard from the beginning.
22 "The old commandment," namely, of the Gospel preached. From this passage we can conclude that this epistle was written shortly before the end of John's life (as well as the other epistle of Peter). Even the apostles had to tolerate these new teachers during their lifetime; therefore it is no wonder that we also have to suffer such things today.
V. 8 Again I write unto you a new commandment, which is true of him, and of you.
(23) It is truly a new doctrine; indeed, it alone is the right doctrine. This again goes to the new teachers and heretics. If they want something new, let them accept this teaching, which is certainly new, which has never been known to the world, and which is new to those to whom it has been made known, because it renews those who accept it from day to day. It is a new commandment with Christ who is now revealed, and with us whom it enlightens. Therefore keep above this teaching. The other teachings will be darkness and not light. In sum, beware of new doctrine; even as Paul also saith, "Be not swayed and swallowed up in all wind of doctrine, by the craftiness of men, and deceitfulness, that they may deceive us." Eph. 4, 14.
For the darkness has passed away, and the true light now shines.
Hereby he condemns the adversaries again, with whom the darkness had not yet passed away. They have a deceitful light, not the true light; they disguised themselves as angels of light and took the form of teachers.
himself. Thus the devil creeps into our hearts, not as if he were a hasty evil and false one, but as if he were a good and the best spirit, and as if he were an angel of light. So do his teachers, who are called servants of Christ and deceive people under these titles. But the true light shines in him, and in us; we remain in that. But they have a deceitful light.
V. 9 He who says he is in the light and hates his brother is still in darkness.
(25) The heretics cannot refrain from this, for as the spirits are, so they bring forth fruit. We are bound to hate their teachings and doings. "I hate, O Lord, them that hate thee, and am angry with them because they set themselves against thee. I hate them in all earnestness, therefore they are mine," Ps. 139:21, 22. So I should hate them with all my heart. Shall it not grieve me for Christ's sake that they should thus pervert the words of Christ? "This is my body" means something like, it means my body. If we do this, they hate us and cry out that we are despisers of love. Outwardly they pretend all politeness and love, but inwardly they are full of hatred. He who is not in the true light cannot love his brother, nay, he would rather that all love should be extinguished; only that their doctrines should remain, so they conceal their hatred, their persecutions and tyrannies under the name of promoting divine honor, and a burning zeal for the truth. But he who does not remain in the true light does not remain in love. The fruits of the spirit do not grow without in the spirit. "A rotten tree cannot bear good fruit," Matth. 7, 18.
Whoever says he is in the light.
(26) How the spirits of the Reds say this still this hour, because of the appearance of the confession. [1) They do not realize that they are still in darkness; indeed, they say they are in the light. But Christ and his own see that they are in darkness, because they obscure the light of the gospel. They have the honor of having the gospel before the devil.
1) Inserted by us.
and the world. This was encountered by the apostles; therefore, it is no wonder that it is encountered by us as well.
V. 10: He who loves his brother abides in the light.
(27) This is a contrast: the Christians love, and those also love. But a Christian would not want them to perish; indeed, he would like to see them helped, even though they hate the teaching fiercely. Whether it comes from holy and good hatred, Christ will judge.
And there is no annoyance with him.
28 This is an ambiguous expression, which can be understood both from the taken and given accidents. I would rather understand it from the candalo passivo, or the taken*error, that it means so much as: He walks in the light, and is not vexed by those their appearance of light, but remains steadily in the light, and does not let any vexation challenge him. "Great peace have they that love thy law, and shall not stumble," Ps. 119:165. So he vexeth no man. .But I believe not that he speaketh of this weakness of the brethren. "Love is not provoked"; "love never ceases", 1 Cor. 13, 5. 8. A Christian does not stumble at anything, but is constant in the knowledge of this light; he hears of new teaching, but does not turn to it; he hears of persecution, but with deaf ears. On the other hand, the adversaries think evil, it may be spoken to them kindly or harshly. They turn our sweet words into poison and flattery. Paul says: "Avoid a heretical man when he is once and again admonished," Titus 3:10, for he cannot be moved either to good or evil. "If a wise man comes to deal with a fool, he is angry or laughs, he has no rest," Proverbs 29:9.
V. 11: But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth.
29) To believe in dark things and to hold to them is to be in darkness. Everything they do and suffer in this opinion of the heart is darkness. They
think that they go to the kingdom and to glory, and yet they go to hell. For John sticks to the similitude he started with when he took it from the light of the flesh.
For the darkness has blinded his eyes.
(30) The heretics boast that they have the light, but they are all darkness. And with these words he wants to instruct us in good time, so that we may see what it is to deviate from the true light. We do not believe it, but Christ knows with what indescribable effort and persecution Satan is working to tear this light out of our hearts and eradicate it. He inquires little about apparent life and change; "he goes about seeking whom he may devour," 1 Pet. 5:8, for he finds many not ready, therefore he overthrows many. The wind of the devil is great and stormy, so that he seeks to extinguish our light.
Yesterday we heard about the hatred of the godless hypocrites. Heretics are also the new teachers who introduce pernicious sects, whose hatred, because it is splendidly adorned with the best appearance of holiness and faith, is not recognized by the flesh without the help of the Holy Spirit. For they call their pretensions a zeal for the glory of God. For the rest, it deals with hatred and gross vices. For the Scriptures have this habit of punishing first those who sin under the appearance of holiness, and then those who sin grossly. Therefore it comes gradually on those who are careless and slothful.
V. 12. Dear children, I write to you that your sins are forgiven you through his name.
(32) This is a new admonition to the pious, whom he hereby admonishes that because they have the sound doctrine, they should also bear fruit. It is the same for all of them, except that he attributes to the parents a knowledge that they, as parents, should have more understanding than the young people. John thus indicates that the young have a hotter inclination to sin. A young
A man is inclined to lust, a man to avarice and to ambition. So there are also spiritual vices, to which one has a hotter inclination than the other. Thus David prays: "Remember not the sins of my youth, nor my transgression," Ps. 25:7. Thus Job says, Cap. 13:26: "Thou wilt kill me for the sin of my youth.
(33) Therefore he boasts that the kingdom of Christ is a kingdom of forgiveness of sins, because those who have fallen have hope of forgiveness. The wicked teach this very thing, but they do not have the same opinion and understanding of it. Therefore this must be diligently noted, that all may know that this is the summa and brief epitome of the sermon, namely, the forgiveness of sins. If this is true, it follows that we are under sin and sin. For otherwise we would not say, "Forgive us our trespasses," Matth. 6, 12. "Who can tell how often he trespasses? Forgive me the hidden faults," Ps. 19, 13. The prayer of the Lord makes us guilty of sin, and subject to many sins. When we pray, "Hallowed be thy name," it follows that we do not hallow the name of God. This life is nothing but a desecration of the name of God; and by it the kingdom of Satan is extended, that it is full of theft, robbery, adultery and other offences. The pious alone say: Deliver us from this kingdom.
34. but the forgiveness of sins is not instituted that we may be permitted to sin, or that we may sin, but that we may know sin; that we may know that we are in sin; that we may contend against sin. A physician discovers the disease, not that he takes pleasure in the disease, but rather that the sick person should sigh and ask to be delivered from the disease. But he takes hope to get well again from the faithfulness of the physician who makes this promise to him. Thus, in Holy Baptism, we too are transferred from darkness into light and into the place of forgiveness of sins.
35 It would be good if the Hieronymi and other books had not come to light at all, because they are based on our own effort.
too much. This has given the monks the opportunity to torture themselves the more sin dwelt in them. If they fast a lot, it is a good remedy against the throat, but in the meantime arrogance creeps in unnoticed; one sin is pronounced, but a twofold other sin is introduced. Such mortifications have their use, but the sins are not swept out by them. The heart is kept from breaking out, but it is not healed.
That your sins may be forgiven through his name.
(36) It is not because of the effort of works that sins are forgiven, but when I call upon the name of the Lord Jesus Christ, believing that he is the propitiation for our sins. This is the truth; but the devil does not let us stay on this way, he soon introduces our works. Therefore, let no one cling to his own works. Our natural way is this: I have sinned with works, therefore I will also reconcile God with works. The devil is present who reinforces our error. Against this sin we must use this promise: "Sins are forgiven through His name."
V. 13. I write to you fathers, because you know him who is from the beginning.
(37) Have not the Jews also known him, and yet they have not forgiveness of sins? Only, they have not known the name of him in whom is our salvation, according to the saying, "He knoweth my name, therefore will I protect him," Pj. 91, 14. Neither have they known him who is from the beginning, that is, the eternal Son of God, but another and new God, contrary to the commandment of God, Ps. 81, 9. 10.: "Hear, my people, I will testify among you, Israel, you shall hear me, that there is no other God among you, and that you worship no strange god." The new teachers have invented a new God; they go into the deserts, fast, build monasteries, make vows, and say: If you do this, you will please God. This is not the true God, but a new one;
because the true God does not look at me because of my works.
Making new gods is inventing new ways, new religions, to serve God. Whoever introduces a new doctrine introduces a new god, and denies the old one that has been from the beginning. This is a true idolatry, a new god, that is, worshipping Satan. So everything that we have against the prescribed word is nothing but idolatry and godlessness. But it is hard for us to believe this, who are used to idolatry.
I am writing to you young men because you have overcome the evil one.
39 John writes to people of all classes, which is why he wanted the young to share in the grace. He undoubtedly means the age that is still under the supervision of parents. For this age needs instruction above all others, and none is more inclined to sin than this age.
Because you have overcome the villain.
The young people follow the impulse of their desires, they do not have much reason. In Christ we have victory over the devil and against the devil's power. The devil's power is death, sin, an evil conscience, by which things he rules. He also has shields and weapons, and through death makes hearts tremble, inclining the will to sin wherever he wills. From all these we are not only delivered, but also have the victory over them. He who has overcome the world has also overcome the devil. A young person who believes in Christ has victory over everything that Satan is powerful over. So he has the victory: not that sin, evil conscience, death should not be felt, but that they should be overcome because Christ is greater than they. They have already been overcome, but not yet eradicated; a beginning has been made to heal the disease, but it has not yet been completely taken away.
I am writing to you children because you know the Father.
41 Because John here with difference, and after a certain division, namely of the
Age, talk, so he finally calls the children who are lying in the womb, as if he wanted to say: Dear little children, you also have a heavenly father. But I do not approve of their saying that the children do not believe. They say that they do not see faith in them, to which I reply, "They do not see it in the elderly either. They further object that adults know that they believe and profess faith, but this is not found in children. But how do you know that they are telling the truth, since Simon the Magician boasted of this, and yet he was a deceiver? But as sin reigns over all, so grace through Christ reigns over all. For as a child is made guilty by a strange sin, so he is made righteous by a strange righteousness. Reason is against faith, but the less it is strong in the children, the more they believe. Christ invites the little children to Himself, just as He did elsewhere: "Let the little children come to Me, for such is the kingdom of heaven," Matth. 19, 14. But He does not let anyone come to Him without faith.
V. 14. I have written to you fathers, that you may know him who is from the beginning. I have written to you young men that you may be strong, and that the word of God may abide with you, and that you may overcome the wicked one.
He wants to comfort and admonish everyone to remain in the purity of the word of God. Having previously mentioned all the ages, he again mentions the fathers and the young men or adults. But he attaches to each age such a figure of speech, which actually belongs to them, and draws it to the spiritual mind. The fathers build a city, the young men defend and protect it, the boys are preserved in it. All overcome the devil through the word, but in a new way of warfare, through the word.
V. 15. Do not love the competition, nor what is in the world.
(43) We have heard so far how John encouraged or praised the fathers, the young men, the boys. But he praises them because of
of the faith they had received, that they might remember what a great grace it was that they had come to faith and had known it. As if I said, "Gentlemen, you are in true knowledge, you have been called to a holy calling: see then that you walk worthily according to this calling, that you bring forth such fruits of repentance as are fitting for the same. "Love not the world."
44 John speaks to the children in such a simple way that it seems as if Erasmus was annoyed by his simplicity. But the Holy Spirit is a teacher of the simple, therefore he uses simplicity.
Many do not know what the world is, as we have heard enough in Ecclesiastes, 1) since some understand by the world even the creatures of God, as the Franciscan monks understand money, society, by it. But they are mistaken, for all God's creatures are good, and Christ himself made use of money and lived in the midst of human society. Therefore, in this place, the world is ungodliness itself, the human affect, according to which a man does not have the true use of God's creatures; as is expressed by those who do not rightly recognize God's creatures, nor rightly need them, who only make use of the things in the world for their own pleasure and honor. The world is everywhere subject to vanity; man himself is vain, and needs all these things in a vain way. Therefore, those who flee the world in such a way that they shun contact with other people sin. Likewise, those who despise the creatures of God, do not eat meat, do not wear this or that garment. These need the creatures of God in such a way that they want to be saved by them; but this is the spiritual abuse of the world.
46 But "to love the world" is based on the worldly affect and inclination, that one is worldly-minded and has his heart set on it. In the world you should be like a burning and shining light, so that others may be kindled by it. To be in the world,
1) Luther finished his lectures on Ecclesiastes in November 1526.
To see the world, to feel the world, is something different than to love the world; just as it is something different to have sin, to feel sin, than to love sin. Abraham had possessions and goods, but he did not love them, because he distributed them and realized that he was set up as the steward of the goods according to the will of God. David was a mighty king, but he did not seek his own, but managed it according to the will of God. For as far as his person was concerned, he said of himself: "I am both your pilgrim and your stranger, like all my fathers", Ps. 39, 13. He recognized himself for a stranger, he said he was a sojourner. David did not administer the kingdom according to his will, but according to God's will and for the advancement of His glory; and thus he did not love the world. Moreover, where one oppresses and afflicts the poor, and needs other people's goods as his own, there is the world; that is wrong. Through Christ I was placed in the midst of the world, that is, through baptism, so that by my example the others might be confirmed and raised up. For this reason it is ungodly to treat the world as they do.
Christ says: "The Holy Spirit will punish the world for sin", Jn 16:8. So the world is nothing else but the people who have left God, who do not know anything about God, who have turned away from the creatures for their own benefit and glory.
If anyone loves the world, the Father's love is not in him.
For the love of God and the love of the world do not coincide with each other. It is One thing against which the love of the world and the love of God are expressed. Jacob says, "They are children that God has given to your servant," Gen. 33:5. He who loves his children so that they are God's gifts also loves God. But he who so loves them that they become children of the world, and says: Behold, this is my child, I will gather treasures for him, he loves the world. He who so loves his wife, as she is a gift of God, does not love the world, because she was given by God, Sir. 26, 3. and "children are a gift of God", Ps. 127, 3. He who does otherwise, the
loves the world. So if we only take into account the esse donum (that it is a gift), then it is right. This is what Jacob intended when he said: "The friendship of the world is God's enmity; whoever wants to be the friend of the world will be the enemy of God", Jac. 4, 4. The cause lies in the lust of the flesh and the lust of the eyes; this is not from the Father, but rather from the world, as follows:
For all that is in the world (the lust of the flesh, the lust of the eyes, and the life of hope) is not of the Father but of the world.
(49) The lust of the flesh is of the world; that is, the pleasure of pursuing my flesh and giving it free rein, which is adultery, fornication, eating and drinking, idleness, and sleep. It is not the same with fornicators as with married couples. The latter set aside the word of God, let their flesh have its way, and do according to the lust of the flesh. These have the word of the institution of the marriage state, and know that they live in a state ordered by God. These are of the world; these renounce worldly desires. It is a frenzy to cherish the flesh, that by means of it you may exercise all the pleasures of the flesh. But when you enter into true and lawful matrimony, this raging and frolicking of the flesh falls away.
Eye candy.
There are many things that irritate the eyes. I believe, however, that avarice is particularly understood here. For the eyes do get tired of other things, but they do not get tired of money, but always have a desire for more, namely for many lying grounds, for fields, for houses. Avarice is not satisfied with what it needs, but also desires what it can never use. The wealth of the wicked is, as the poet says: Tanquam pictis gaudere tabellis, as when one takes pleasure in painted pictures. I don't eat the pictures, I don't put them on like the clothes, I don't wear them.
I do not sleep on them. From this you can see how those do not flee the world who separate themselves from the company of other people, who collect riches frequently, who build great palaces. So the cardinals, bishops, abbots take pleasure in painted pictures and feast their eyes on them. That is nothing more to them than a feast for the eyes. Are these not of the world?
Hopeful life.
This is a great annoyance. Something else are the goods of this life, from which we have to maintain it, and something else is the hope of life. A Christian is allowed to strive for the latter, according to 1 John 3:17: "If anyone has the goods of this world," etc. But in this, namely in the hope and splendid way of life, he should have an abhorrence, because it is an abuse of food and possessions. The like we see in the rich glutton in Luca, Cap. 16, 1. ff. Therefore, one should not exalt oneself and strive for high things, but be content with what one has. But the world is quite different in mind, always seeking high things; everyone wants to ascend high; no one is satisfied with his condition in clothing, food and other things. But such a man is not of the Father, but of the world. Where the love of the Father is, there is no desire for the world, and for high things. "If we have food and raiment, let us be content," 1 Tim. 6:8.
V. 17: And the world perishes with its lust.
The outward appearance of the world is great, but the imaginations of our desires are even greater, in that we desire greater things than the world has. But both pass away. It is a pity, that no sooner is it done by a few hours than the world's desire is gone. Then they speak: If I had known that it would end so soon, I would have stayed away. So the unwise build on the sand.
But he who does the will of God abides forever.
(53) So then, those who do the will of God, that is, those who do the will of God, act wisely and wisely,
Who believe on the name of the Son of God, as he elsewhere speaks, and love one another; 1 John 3:23: "This is his commandment, that we believe on the name of his Son JEsu Christ, and love one another, as he hath commanded us." These do not love the world, but exercise themselves with fruits of the love of God; and these do not perish. For just as the will of God does not pass away, so also those who do the will of God do not pass away and remain forever. This is a wonderful teaching on the one hand, that those who stand in the knowledge of God know that they will not perish.
V. 18. Children, it is the last hour.
Here John begins to discover the reason why he wrote this epistle, and we have already thought about the reason why he wrote it, namely that the false teachers, who filled everything with false doctrines, forced him to write this epistle. The Cerinthians and Ebionites were waiting for new revelations and a new world. Here he publicly points fingers at them and calls them anti-Christians, and inculcates the apostolic teaching when he says: "Children, it is the last hour. For all the apostles speak in this way.
(55) Before this, I thought about how this time could be called "the last hour," since Christ's kingdom was to be eternal. And finally I realized that it is called the last hour, not because of the shortness of time, but because of the nature of the teaching. So, because this doctrine is the very latest or last, we must not wait for a new kind of doctrine. This teaching is followed by a bright revelation. This cannot be said of the kingdom of Moses, because it was said that it would be followed by another kingdom, that of Christ. Now that this has taken place, we must conclude that this is the last hour. And again: Because the teachings of the gospel are obscured and abolished by the Antichrist, this is the last hour. For therefore John recognizes that it is the last time: "Therefore we recognize that it is the last hour."
And as you have heard that the Antichrist is coming.
(56) There is something omitted here, and it must be understood: Thus it has come to pass, thus it has come to pass; as pious teachers have said before, thus the heretics now rise up, as the Cerinthians, Ebionites, and others, whom they have called, with an excellent word, antichristos, or antichrists. So when Paul says: "Wickedness is already stirring up secretly, but he who stops it now must be removed; and then the wicked will be revealed," 2 Thess. 2:7, he means that the true Antichrist will soon be there, and is already betraying his heresies. For this Antichrist argues against the person of Christ, another against his humanity, the third against the deity of Christ. These are counter-Christians in parts, who are only against Christ in certain parts, such as the enthusiasts are. Another is against the whole of Christ, and this is the head of all, which is the pabstry. For the chief article of Christian doctrine is this, that Christ is our righteousness. Now whoever attacks this takes away the whole of Christ and is the true Antichrist; the others encourage him. One who brings heresy against the person of Christ is not so great a heretic as one who brings heresy against the merit of Christ.
There are two kinds of righteousness, my righteousness and Christ's righteousness. The gospel preaches that we are to be placed in Christ's righteousness and transferred from our righteousness to Christ's righteousness. Thus Paul says: "We are justified without merit by His grace through the redemption that came about by Christ Jesus", Rom. 3, 24. "Christ was made for us by God for wisdom, righteousness, sanctification and redemption", 1 Cor. 1, 30. But the Pope has decreed new ways of life by which one is to bring about righteousness before God, namely, one's own satisfactions. When the Pope taught that our righteousness is nothing, and that it is Christ's righteousness alone by which we are justified, he was saying just as much as: therefore the mass is nothing; therefore the monastic life is nothing.
and their own gratifications are of no use; and thus the whole kingdom of the pope would be reversed. They say that the merit of Christ makes us blessed, but they interfere with their own righteousness. This truly means to reject Christ, yes, to destroy Christ, and "to hold the Son of God up to ridicule," Heb. 6:6. To do enough for sins is as much as to absolve from them, to destroy the power of the devil and hell.
58. But, O wretched Carthusians, who toil so much, what is your victory against hell? For when I say: I am a Christian and anointed, and yet I will toil this way and that, choosing these and those works, that I may be saved, and be sufficient for my sin, it is as much as if I said, Christ did not suffice for me with his blood. Consequently, Christ died in vain. "For if righteousness comes through the law, then Christ died in vain," Gal. 2:21. The impulse of our nature is merely that it wants to eradicate sin by its powers, which is seen in Pelagius; he was the foundation and cornerstone of all papists. That is where the monasteries came from, which are the fortresses of the Antichrist. As a result, justification by faith in Christ has gradually fallen into contempt, and the Antichrist has risen. Now he sits in the holy place; and when Christ says, Believe in me, he says, Believe in me. Let it be done that Christ is preached, but in such a way that his rules and statutes are not preached against. I am afraid that most of them die praying that God will forgive them for sinning against the rules, and not for sinning against the word of the gospel, and therefore their condemnation is to be feared. The wretched people do not recognize the true physician. When Moses set up the serpent of brass, no one could be healed by his own efforts until he looked at the serpent, Deut. 21:9. So too, when sin bites us, we cannot be freed from it until we look at Christ crucified. Therefore we must cling to the wounds and the blood of Christ if we do not want to perish, Joh. 3, 14.
And now many have become anti-Christians, so we realize that the last hour is here.
59 John makes this conclusion: because there are many unbelievers, it follows that the last hour is here. How does it follow? Thus: For when the teaching ceases, Christ recedes. But if Christ withdraws, what else is there to wait for but the darkness of ignorance and the works of darkness? When this night falls, it is the last hour.
V. 19. They went out from us, but they were not of us. For if they had been of us, they would have remained with us; but that they might be made manifest that they were not all of us.
60 This is lamentable and pitiful, but comforting. The wheat is not to blame for the weeds growing up; and the truth is not the cause of so many misfortunes. Nowadays we are blamed for all the misfortunes that happen in the world, and therefore we suffer the most sensitive shame and reproach: If he had left the papacy alone, they say, perhaps not so many heretics would have risen, perhaps the peasants' revolt would not have happened. But on whom does the blame lie? Not of truth or light, but of error and darkness. Not the one who flees from darkness, but the one who remains in darkness, is the antichrist. When they go out from us, it never goes off without tumult. Thomas Münzer was among us. But since he wanted to be clever and went out from us, he became an instigator of sedition, and his henchmen came to this city and put everything in turmoil. When the boys come with a new gospel, such misfortune must follow. I see this misfortune and sigh over it. And I have often thought to myself: would it not have been better to keep the papacy than to see so much rebellion and unrest? But it is better to snatch some out of the devil's jaws than for all to be lost. The day will make it evident which have been of us, and begotten of the gospel of truth, and which have not. "For if they had been of us, they would have remained with us."
V. 20. And you have the anointing from Him who is holy.
Here he opposes the anointing to the Antichrist and the heretics, who expected another Christ or anointed one, and another anointing. From these he withdraws his own. You already have the anointing and know everything that is sufficient for salvation.
(62) Here the listeners might have said: Dear John, you are attributing too much to us. But although a teacher understands the mysteries better, there may be two or three in the assembly who know all that pertains to their blessedness and have the Holy Spirit. For the sake of these, he should humble himself and show himself humble in the judgment of himself. For you know (he means to say) what is necessary for godliness.
The anointing" means something completely different with the Christians than with the Latins. For from this passage the pope takes the name of his ordination, which he calls the anointing, 1) and does not understand that all Christians are anointed in this way. This true anointing is nothing else than the Holy Spirit, which was poured out at the holy feast of Pentecost. With this, Christ was anointed according to his human nature without measure, but his companions according to a certain measure. Therefore it is said: "Your God has anointed you with the oil of gladness, more than your companions," Ps. 45:8. This spiritual anointing makes kings and priests. Just as it makes Christ king and priest, so it also makes us kings and priests in the sight of God, that is, believers and elect. The Franciscans and Dominicans have their name from the rules of men; but the name of the Christians has its name from no works, but from Christ alone. For if anyone should ask me whether I am a Christian, I am ready with the answer at once, and say: I am a Christian by no work, and only by faith in Christ. So it is also decided that no one should be saved except as far as he is a Christian, that is, who puts his trust in works and in faith.
1) So put by us instead of: "The naming of his order, which he calls the anointed one", in the old edition.
merits of Christ. Therefore one is called a Christian by this anointing. For Christ imputes all that is his to his own, even the Spirit, even the righteousness, even the holiness which he has; by virtue of this work of imputation and adoption in infancy they are called Christians. For by faith we receive all things. Carthusian caps do not give it. Christ would have acted very foolishly if one could have become a Christian through such things. Christ must be preached. So they say about Mechtildis, as often as she was challenged by the devil, she answered: I am a Christian, because I believe. Whoever can say this from the bottom of his heart may be assured that the devil will not have the upper hand. For if I am a Christian, I now have the anointing and the Holy Spirit, and am now a fighter. But what should the devil be able to do against this anointing? If you could also say so, Satan would not harm you. But we lack faith. The whole world puts its trust in itself, and wants to be saved by its works; therefore the whole world is filled with monasteries. True, they sing: "Come, Holy Spirit, and anoint me," but He will not come. But if you had a bruised and humble heart, he would come, just as in the Acts of the Apostles, in the 10th chapter, v. 44, at Peter's sermon, "the Holy Spirit fell on all who listened to the word"; these were humble people.
So here John reminds us from where we are called Christians, from the devout Christ. We do not become Christians by works, but by faith. By works we can become saints before the world, but not before God. Paul speaks to Romans Cap. 4, 2: "If Abraham is righteous by works, he has glory, but not before God." He must have the anointing, that is, the gift of faith, if he is to become righteous. For it is by faith, and not by any work, that we become partakers of Christ.
But why does he say of the saints, "You have the anointing of Him who is holy"? He distinguishes the saints of the devil from the saints of God. Also the devil has his
Saints; indeed, these boast of their holiness more than the true saints. For the saints of God do not boast easily. But certain people are made ten times worse by the evil spirit, and that is the spirit of pride, as Jeremiah Cap. 2:13: "My people commit a twofold sin: Forsaking me, the living fountain, they make them fountains hewn out here and there, which are not full of holes, neither do they give water." So it is a double sin to call that righteousness which is not righteousness, and to abandon true righteousness. This is what all monks do, who first abandon faith in Christ and then put their trust in their works. This is what John says here in view of the contrast: having the spirit of him who is holy, and not having the spirit of him who is holy.
And know all things.
The true characteristic of the New Testament is that everything is known. For before, in the Old Testament, they knew what was sufficient for salvation, but nowadays we know everything, and there is no need for more. Cerinthus pretended new revelations and a greater science, and therefore he seduced many. But this one he commands to avoid, because he preached another gospel. You know this gospel and everything that belongs to faith and Christian life.
V. 21 I did not write to you as if you did not know the truth, but you do.
Here John confesses that they knew the truth. But what truth? That Christ had come into the flesh. For this is the most important truth of the gospel, on which all other wisdom hangs.
And know that no lie comes from the truth.
68 This is a Hebrew saying: Ex veritate nullum est seu venit mendacium, out of truth is or comes no lie. All this is spoken against the deceitfulness of the false teachers, who denied the truth that Christ had come into the flesh, and therefore they were liars, as he says in the following verse
says: "Who is a liar unless he denies that Jesus is the Christ? Those who are born of the truth and confess Christ are not liars.
V. 22. Who is a liar?
Here he uses the general saying about our misery from the 116th Psalm, v. 11: "All men are liars. Dear children (he wants to say), although they boast a lot and deceive themselves, are we liars because of that? Yes, they are rather liars. For we have the anointing, they are still waiting for it; but we already know everything, they do not know the way to salvation.
Without denying that Jesus is the Christ.
70 Hereby he attacks Cerinthum, who was the first to begin to deny that Christ is the Son of God, just as Pelagius was the first to deny the grace of God. What was started by Pelagius was completed by the Pope and his followers. What Cerinthus started, Arius accomplished. What Ebion started, Mahomet continued. So all the heretics and sectarians, all generations and peoples rebel against Christ, they rage and speak in vain, Ps. 2, 1. But John considers all of them liars.
He who denies that Jesus is the Christ. This is the Antichrist who denies the Father and the Son.
This is Cerinthus and others who follow in his footsteps. Christ consists of humanity and divinity. He who denies its humanity denies the whole of Christ; so also he who denies its divinity. "This is the will of the Father, that they all honor the Son as they honor the Father. He who does not honor the Son does not honor the Father who sent Him," John 5:23. From this it follows that He, the Son, is God. All who deny the Son also deny the Father. Whoever confesses the Son also confesses the Father. If we have the Son, we also have the Father. This is a great comfort for Christians. But he that denieth Christ in one place denieth him
everywhere. Those, then, who say that he is not Christ, who has his body in bread and his blood in wine, do not have Christ; indeed, they have an idol in their hearts. For they deny the highest attribute of the Godhead, namely the omnipresence of Christ.
V. 23. He who denies the Son does not have the Father either.
This has already been explained in the preceding.
V. 24: What you have heard from the beginning, let it remain with you.
Our nature is such that we always want something new, and are not satisfied with the doctrine given and received; and because Satan knows that we are of such a nature, he attacks our nature with insinuations, and introduces excessive splendor, and awakens new sects and doctrines.
If what you have heard from the beginning abides with you, you will also abide with the Son and Father.
(74) As if to say, If you give place to the antichrists or their followers, you will surely deny the Father and the Son. For if no new article may be mixed in with the doctrine, the former doctrine must be so certain that a doctrine different from it may not be admitted into the mind. The devil would have me doubt whether what I have believed is true. But if you begin to doubt whether the gospel was true or not, you are already close to the fall, like the first parents.
For this reason, those who ask, as an example, whether it can be proved from the Scriptures that Christ is the Son of God, as Erasmus did in his Annotationibu, deserve to be reprimanded. For if we let this be torn down, we may take care that we do not fall from the true doctrine. Above all, we must firmly insist on the principles of the first doctrine, so that we are convinced and assured of them. But when we have reached a certainty in this, then hold on to everything, even if it is not true.
be led after whatsoever will, for a hissing of Satan, and despise it. Christ died for you and was raised from the dead, and through him you shall be saved. But, says the devil, how if the laws of the pope were also kept? If you listen to him here, and give room to these thoughts in you, you will fall from your foundation and from the previous teaching. Therefore Jacobus speaks very well Cap. 4, 7: "Resist the devil, and he will flee from you." He does not say, "Dispute with Satan and with the heretic, but resist him in this way: There is God's word, if thou wilt believe, well; if thou wilt not, go to Paris, and dispute there. If you deal differently with heretics and speak kindly to them, the devil challenges you to take the word out of your heart. "Avoid a heretical man, when he is admonished once and again," Tit. 3:10. But John reminds us so diligently, therefore, that we should "consider" that we are not in peace and safety. When Dina went out to look upon the daughters of the land, Gen. 34:1, that is, when the church heard of the temptations of the devil and the heretics, and was not satisfied with our doctrine, Shechem, that is the devil, the defiler of the truth, came and deprived her of her virginity. Therefore, "to remain in the truth" is a great thing. There are many reproaches, so that we should not stay with the old word; but whoever deviates from it by just one nail, immediately falls out of the fellowship of the Father and the Son. Therefore remain in the truth.
V. 26. These things have I written unto you of them that deceive you.
(76) To you who are deceived I write, but to those who deceive I do not write, for they do not return. This is what we see. Seldom do those return who are the originators of new teachings. So Paul says: "Avoid a heretical man, if he has been admonished once and again. And know that such a one is perverse and sins as one who has condemned himself," Titus 3:10, 11. One must not want to bring the devil to the point that he should and must be silent. They do not remain silent, no matter how much you talk.
and write. If you have written once and again, let them go, they will not be silent. The devil does not let his mouth be shut.
V. 27. And the anointing that you received from him.
We have already heard above [v. 20] about the word "anointing", from which all Christians get their name, namely from the ointment. Now he repeats this very word, indicating what a great thing this royal and priestly dignity is. Kings we are; for we have power over our ills. "You will walk on lions and vipers, and tread on young lions and dragons," Ps. 91:13. We overcome the flesh, death, the devil, hell, not by our powers, merits or works, but because Christ is the King and overcomer, so we too are overcomers.
The other dignity is even higher, that we are also anointed as priests. A priest's attributes are: prophesying, being a servant between God and men, ruling and directing princes in those things that belong to God. All his saints have this glory and honor. It is given to us by God that our word is the word of salvation, for in our mouth he has put this word of his, in the midst of us he has established the word of reconciliation. If you want to be judged by the judgment of the flesh, the word is something bad; but a Christian who teaches the word of God is, as it were, God on earth. Thus the Lord said to Moses, "Behold, I have set you as a god over Pharaoh," Ex. 7:1. Therefore these offices, that we can be teachers, intercede, and make atonement, are priestly offices. This is our glory and honor, which no one can achieve by thought, though it is easily said. However, it is a powerful word that the devil fears. In spiritual things we are kings over Satan; priests in spiritual [things], 1) for we call men to our [that is, to God's] 1) fellowship. You see how the apostles do not mind at all, no matter what they do.
1) Inserted by us.
to repeat that this is such a great honor, if you do not deviate from the same.
Therefore Satan does not rest, that he may draw us away from this word. The deceivers depart from Christ and leave the office to which they have been appointed. Day and night Satan does not cease to pursue us, that he may draw us away from the knowledge of the Word. This is his verse: "Let us break their bands, and cast away their cords from us," Ps. 2:3. There Satan is depicted. For he himself rages, he himself rages in such kings. He seeks to break us, who are a part of Christ and a bond of his word with which Christ binds us. Therefore, one must not be tardy if one wants to beware of his persecutions. Christianity is a perpetual "battle, not against flesh and blood, but against the rulers and authorities, against the lords of the world who rule in the darkness of this world, against the evil spirits under heaven," Eph. 6:12. One must not be safe.
80 This is the reason why the apostles inculcate the same, because they know about these wiles of Satan. We are set up as kings and priests, but in such a way that we need our office to wage war against the adversary. It is a great and important thing to be a priest against the prince of the world, and against the mighty devils. This now John reminds and warns of; and cannot be sufficiently reminded nor warned of, so great is the wickedness of the devil. The devil already has antichrists, who were thought of before, but he is not yet satisfied with them. The more he has, the more he wants to have; he has no rest as long as he sees one who confesses the teachings of Christ pure and true. If Christ had not established his kingdom so firmly, he would surely tear apart both the king and his kingdom.
Stay with you.
That is, remain Christians. There is an emphasis in the word "remain". Many are made Christians and accept the word with joy, but they do not remain. Look at the Galatians, how abruptly they have changed; look at the enthusiasts. All of them have a bad reputation because they are out of the anointing,
that is, have fallen from revealed truth. Now that we have the word, we must ask Christ to preserve it for us.
And you must not let anyone teach you.
The repetition is necessary because of the devil's persecution. For the Scripture is in the habit of saying what is beautiful two or three times. But there is nothing higher than this anointing, which is an outpouring of all spiritual gifts through the Word. For this teaches us all things; this also confirmeth them that abide in it, that they may have joy, and not be ashamed before him in his coming.
So, when the Sacramentarians say that the word "is" is taken for in the institution of Holy Communion, it means that it is not true, because the anointing does not teach such. Nor can it make their hearts firm that this is true. They also have no joy from this gloss, but they will be put to shame before him in his future, because they did not remain in the anointing as it taught us. Truly, we cannot get the assurance of faith from anywhere else. Satan can indeed make a deception that the allegorical mind seems to be certain of. For just as he, as an artist of thousands, can make a clamor before the eyes of the flesh, so that it seems as if he were present, so also he can kindle a light in the spiritual eyes, by which many are befogged, but not confirmed. The heretics are taken in by the false light, but they cannot be made certain by it. But the Christians feel in their hearts that it is true, as the anointing teaches, and believe that it is so.
But as the anointing teacheth you all things, it is true, and is no lie. And as it hath taught you, abide in the same.
(84) All things are spoken in the simplest terms, that he may keep us in the word. But it is the same whether he commands us to remain "in the word" or "in Christ. For [v. 24.], "If that which ye have heard from the beginning abide with you, ye shall abide also with the Son and Father." We stand
In the midst of dangers, the devil surrounds us on all sides and pursues us most where the matter is seriously pursued. Here it is necessary to remain steadfast in the word. Knowing that we are in the midst of the persecutions of the world and the devil is our highest wisdom, but it cannot exist in any other way than by staying with the Word.
V. 28. And now, little children, abide with him, that, when he is revealed, we may have joy, and not be ashamed before him in his coming.
Here we see once again that he also wants to urge us through terror that we should remain in the teaching of Christ, because one cannot stand with the future of Christ before his judgment if we do not remain with the teaching of Christ. For from this comes the joyfulness that we can stand by his future. Why then do we walk in hard ways, and keep endless ordinances that require only works, when it is written that we should abide in Christ? Satan contests this, and our nature is inclined to do enough for sin and to reconcile God.
What then must you do when the danger of death terrifies you and your conscience bites you? Abide with Christ; believe that nothing can be accomplished by your works, but only by the righteousness of Christ. "This is the work of God, that you believe in Him whom He has sent," John 6:29. So when Nathan punished David and he confessed his sin to him, he added these words: "The Lord has taken away your sin, you will not die," 2 Sam. 12:13. He does nothing more than stay with the doctrine of grace and does not even think that he will do enough with his works. This was the true teaching of grace when he said, "The Lord has taken away your sins," and he believed it. So Adam also, after he sinned, did nothing so that he might again come into the former state of grace, but by the word: "The seed of the woman shall be given to the serpent.
He was made alive when he "crushed his head", Genesis 3:15. Through this word, since he believed in it, he was made blessed and righteous without any works. Nature is very much against this, and deceives us with the glorious appearance of righteousness.
(87) Therefore we may learn this: we may be enticed either by the appearance of holiness, or by death, or by the sight of sin, and know nothing of all other ways of being justified, but only of the way through Christ. "We believe," says Peter, "that by the grace of our Lord Jesus Christ we shall be saved, even as they also. 15, 11. These will not be put to shame in the future of Christ. For he will glorify his grace, that we may know that his grace devours death and hell. He could not do this if he did not first convince us all of sin. Now this is it, that he saith, "Abide," that ye may stand, and not be put to shame. And he that abideth not in him, but leaneth on works, though he were a Carthusian, yet shall he not stand. Thus, this contains a main admonition to the Christian doctrine, which alone makes the tree good.
V. 29. If you know that he is righteous.
88 He continues to exhort to the practice of works and the fruits of grace, and does this with various motives, that he may provoke them to do good; but so that we may put our trust in these works.
should not set. First Christ does this so that the tree may become new, then that it may bear good fruit. Where does this goodness come from? Not from the fruit, but from the root; not from sanctification, but from regeneration. For he that is born of him doeth right. Therefore, he does not want them to become false Christians, but Christians who are endowed with the true faith, and thus may please God and do good works in the power of God.
Know also that he who does right is born of him.
He who boasts that he knows and has the true doctrine should also show this faith and knowledge in himself. He takes his proof from the effect: He is born of God who does right, who demonstrates righteousness through fruit, who no longer sins against his neighbor. And he who does not practice righteousness against his neighbor is not a true Christian, but only an imaginary one. God does not want to have such Christians who do not practice justice. God loves justice, so those who are of God do justice.
90 Therefore this is the first motive: Whoever boasts that he is a Christian and does not practice righteousness is a false Christian. For a child must be like his father. The other motive of his exhortation he takes from the fact that a Christian who is born of God is loved by God. And that is why he brings the love of the Father to our attention in the following chapter.