V. 1. He that believeth that Jesus is the Christ is born of God: and he that loveth him that is born of him loveth him also that is born of him.
Here you see that the apostle constantly repeats faith and love. For he saw from urgent need that the time would come when some of the Christians would become lukewarm, and others would come to vain doctrines. As long as these two things, faith and love, remain unharmed, Satan is overcome; but when they are gone, Satan overcomes.
That Jesus be the Christ, who is born of God.
2 Because the heretics are of many kinds, he meets them in many ways. Especially does this passage contend against the Jews, who are still waiting for the future of Christ, and deny that Christ has come. The Montani and others also denied that we had not received the Holy Spirit at all, or that we had received only the firstfruits of the Spirit, but that they had received the fullness of it. Thus those who boast of the fullness of the Spirit always teach worse things than those of whom they deny that they have the fullness of the Spirit. Thus the Montani, as well as the Papists, often say that they have received the fullness of the Spirit. Therefore they use the saying Joh. 16, 12: "I still have much to say to you. However, the Savior referred his disciples with these words to the complete outpouring of the Holy Spirit, and this already happened on the first Pentecost.
(3) Such are also our sacramentarians, who teach that the bread in Holy Communion is bad bread. They consider this to be a wiser statement than what the anointing of the apostles taught, that under the bread is the body, and under the wine the blood of Christ. They also boast that they know the secrets and hidden things, namely, what is the tabernacle of Moses, what is the high priestly garment of Aaron. This, they say,
was not fulfilled in the apostles, nor was it discovered to them. They think that the Holy Spirit was only partially revealed, but not yet completely; but these things were revealed to them, and their spirit is far more excellent than the spirit of the Wittenbergs.
(4) But we answer that our blessedness does not lie in these things, whether we know them or not. But of the things which are revealed, and wherein the summa of Christianity is founded, they know nothing, which their books testify. They cannot treat the necessary passages of faith and love. Therefore Christ speaks and testifies in clear words that everything necessary for salvation has been revealed to us. For this is how he addresses his disciples, John 15:26: "The same Spirit will testify of me." . Joh. 16, 13: "He will guide you into all truth." Same Cap. 15, 15: "All things that I have heard from my Father I have made known to you." And Paul: "You know how I have not taught you anything that is useful, which I have not preached to you, and taught you publicly and specially. I have done nothing to you that I have not proclaimed all the counsel of God," Acts 20:20, 27. 20, 20. 27. By which he also testifies that all Scripture is fulfilled. What was lacking in those days is still lacking in our day, who pretend that not all Scripture has been revealed. Of what sort is Carlstadt, who says that it is not yet revealed what the high priestly garment is. So he is engaged in useless washing, and does not know the summa of Christianity from faith and love. One must be careful of the devil with his spirits, whose rest is to possess a man in blindness. He, as the one who sins from the beginning, does a work either of falsehood or of death. By the one he takes away faith, by the other love. Meanwhile, where he is resisted for the truth of the teaching, he does not rest. But where he finds an empty house,
which is not occupied with the preservation of the divine word, he does not rest until he has overcome it. Then he rests again.
And whosoever loveth him that begat him loveth him also that is born of him.
5 He speaks of Christ beforehand with other words, which nevertheless amount to the same thing, in order to argue against those who say: We seek only the glory of God, as the Arians preach. For it is impossible for you to love the Father, if you do not also love the Son, whom He begat from eternity. "He that denieth the Son hath not the Father," 1 John 2:23. So also the Jews do not honor the Father, because they deny Christ and do not honor Him. So also nowadays the Christians say: We seek the glory of God, you are liars. What is seeking the glory of God? They answer: Christ is seated at the right hand of the Father, so that he may not be in bread. But this is to set up the glory of God according to human will. Is this not also the glory of God, that Christ hung on the cross and endured death for us? Rom. 5:8: "Therefore praise God for His love toward us, that while we were yet sinners, Christ died for us." Is not God's glory transfigured by the fact that He has begotten a Son of equal majesty and glory, who is with us always, even to the end of the world? Matth. 28, 20.
V. 2. By this we know that we love God's children when we love God and keep His commandments.
6 Hereby he makes a difference between heretics and Christians. They do not love God because they do not recognize Christ, nor do they have His commandments because they do not believe in Him, for "have had God's commandments" in John is as much as believe. But he understands the commandments of the Gospel, which are not difficult. But Christians love God and all these commandments. This he says in order to shame those who presume this birth, and falsely, to themselves, in order thereby both to fortify our heart and to build up our confidence. So if I am minded, if I do not curse anyone, if I do not hate anyone.
Rather, to have compassion for the afflicted and needy is the testimony of our conscience that we are God's children.
V. 3. For this is the love of God, that we keep His commandments.
7 This is that we believe in Christ Jesus and love our neighbor. He who feels this can comfort himself and has a good testimony. If you love Christ, you will put your trust in no other thing than the merits of Christ. But the devil seeks to rob you of this. I can certainly feel whether I am suffering, whether I have anger in my heart, but in the state of temptation this certainty wavers; but confidence in Christ alone cannot be robbed. He is a rock; whoever stands on it will not be put to shame.
And his commandments are not difficult.
This passage has given rise to many wars in universities. For they have disputed whether Moses gave a difficult law. But as far as the law is concerned, both parts are of the same severity. Moses gave the law, but Christ explained it, freed it from false interpretations, and fulfilled it through his obedience. The severity of the law was so great that it brought Christ to the cross. But here he speaks of the New Testament, and understands the commandments of the Gospel, which are not difficult. Therefore Christ says: "Come unto me, all ye that labor and are heavy laden, and I will give you rest. For my yoke is easy and my burden is light," Matth. 11, 28. Why light? Because you accept Christ, that is, the Lamb who bears the sin of the world, in faith. To have Christ is as much as to have the Lamb who bears our sins, who pours out the Holy Spirit to refresh and comfort them. Therefore let us look to Christ and believe in Him. All this is in this word "believe". To believe is to cling to Christ with all one's heart and not to doubt.
(9) Our enthusiasts do not, therefore they do not have faith. Yes, in our time there are some men, not bad men at all, who are beginning to doubt whether Jesus
who is the Christian? So also the Turks, the hypocrites, with their various thoughts, have lost Christ, whom they honored as the greatest prophet after Mahomet. For they have a faith composed of Ebionites and Arians. They keep the Old Testament, and the New in bits and pieces; they remain with the splendor of Mahomet, and with his prophecies as well as those of all his prophets (of which they have many). But this faith has been destroyed by the devil. Therefore we must be most diligent not to lose Christ, in whom we have all things at once, "in whom are hid all the treasures of wisdom and knowledge," Col. 2:3. "In him dwelleth all the fullness of the Godhead bodily," v. 9. He that loveth the Son loveth also the Father. What one does to the Father, one does also to the Son; for they are one.
(10) But the heretics say that they seek the glory of God above all, and always use this as a pretext, saying that they love God, before whom they are afraid, because they deny Christ, who reconciled us to God. For whoever does not believe in the Son even in one single point, certainly dishonors the Father and the Son in the same point and everywhere. Manichaeus said that he sought the glory of God by pretending that it was indecent to God that he suffered on the cross, and did not admit the commandment of love (against his son). But he was just one of the number of those who deny that the Son of God came into the flesh and who hate the brethren. I believe nothing else than that Jesus is the Christ, and I do not hate my brother, but love him with sincere love. Therefore, I have the mark in myself that I love God.
(11) But against this confidence the devil sets himself on high, and is not so angry with any thing as with this gift that is in us. But one must not argue with him, but rather say: Go, seize yourself, as Christ did, Matth. 4, 10: "Lift yourself up from me, Satan," and overcome him with the Scriptures, not with reason. You must take refuge in the name of the Lord, since it is a strong tower, as Solomon says, Proverbs 18:10: "The name of the Lord is a strong tower.
of the LORD is a stronghold; the righteous runneth thither, and is protected."
12 Muenzer was not satisfied with this; he wanted a living voice to speak to him from heaven. But with this he rejected the anointing which teaches everything, and did not know the curse which Paul spoke against the new revelations: "But if we, or an angel from heaven, preach any other gospel to you than that which we have preached to you, let him be accursed. As we have now said, so say we again, If any man preach any other gospel unto you than that ye have received, let him be accursed," Gal. 1:8, 9. "All scripture, inspired of God, is profitable for doctrine, for reproof, for correction, for chastening.for correction, for chastening in righteousness, that a man of God may be perfect, fitted unto all good works," 2 Tim. 3:16, and Rom. 15:4: "That which is written aforetime is written for our learning, that we through patience and comfort of the Scriptures might have hope."
V. 4. For everything that is born of God overcomes the world.
Here the dispute against the doctrine is described. For the doctrine that is of God is not without persecution, as is the doctrine that is of men; as we have seen so clearly in the case of the pope, the universities and our religionists 1). For though they have had wars at times, either with the Turks or among themselves, it has been for the sake of temporal goods; but for the sake of their doctrine they have never suffered anything within a thousand years. We have to contend, not with a prince or emperor, but with the whole race. The devil has spiritual weapons everywhere, with which he attacks the ministers of the Word on the right and on the left. That is why we now have so many adversaries, not only the enthusiasts, but also the princes, the popes, the kings of the world, with all their followers. Who will overcome them all? John says: "He who is born of God." This must be done through faith in Christ, which is the victory. For what could this wicked, fragile vessel do against the
1) Religious monks.
Satan, the god of the world? But God is greater, who always triumphs in us through Christ. Therefore, all the glory of victory must be attributed to God Himself, but not to us in the least. We are much too small for that. For this, however, the word of God is required, which promises and offers His grace to the faithful, so that when they are thrown into so many and so great temptations, and are pressed by so great and so cunning spirits, they will still finally wriggle out and triumph.
14. but to be born of God is as much as to believe in Jesus Christ. He who believes in Christ is then a true fighter. He overcomes, John says, as of a present thing, not: he has overcome. For we are still really contending and in the process of overcoming. Therefore we are also reminded and encouraged daily by Christ: Be strong in the Lord, and fight with the old serpent. The old serpent is the one who introduces lies, heresies and all evils, even those we see now. It has done so from the beginning. God has placed us in the midst of wolves, in the realm of the devil; for this purpose he has given us weapons, namely his word and spirit, and commands us to fight; he himself wants to be a spectator and also a conqueror; therefore, since he himself is our leader, we should hold our ground bravely, as befits good fighters.
And our faith is the victory that overcame the bet.
(15) These are our noblest weapons, not to wear this or that garment, to abstain from certain foods, to fast often, and to hurt the body; although Jerome and Erasmus advise these things almost as the noblest, and pass over faith, which is the most important thing in this victory. How well Jerome fared with this victory is attested by his life, when, after fasting for two or four days, he almost came to his senses and imagined that he was dancing among the young girls of Rome. However, experience itself teaches us that after fasting, defilement usually occurs, and long abstinence is followed by senseless lust.
(16) However, we do not want to give rise to intemperance in eating and drinking, or to praise it, so that we should even give up temperance and fasting, but I say this much with the apostle John, that here not temperance, but faith is the victory, so that we overcome all evil and the whole world. However, no one can meditate on the word of God with benefit unless he is sober; a glutton and a drunkard is neither fit for faith nor for overcoming. The temptations are therefore many. One cannot believe that the soul is immortal; another cannot believe that Jesus is the Son of God; the third that there is a God who wants to be merciful. With what temptation the devil also challenged Christ, saying to him: "If you are the Son of God, let yourself go down. For it is written: He will command his angels over you, and they will carry you on their hands, so that you will not strike your foot against a stone", Matth. 4, 6. At that time Christ was in the highest temptation, so that he did not believe that God would help him in the same distress. So these are the highest temptations, mistrust or despair. And such kinds should be called sufferings, not temptations. Let thyself go down," he said; "let thou see what a gracious God thou hast. He could send you an angel immediately, but he will never do it; yes, he should look at you! Thus Satan mocks Christ in the worst way. Christ alone has the word, otherwise he would be overcome. What did he give him in reply? V. 7: "Again, it is also written: Thou shalt not tempt God thy Lord." And after he had fought with this armor, the devil left him.
(17) Above all, a Christian must believe in the mercy and goodness of God through Christ. Then he can be assured that he is protected and safe by it. Many have ruined themselves through mortification, losing body and life at the same time. Which we have also experienced ourselves. However, one must give the body only what is necessary and nothing superfluous, and always stand in the fight and be prepared, but with faith.
and words, and thus fight against the devil. No rule of the monks teaches faith, but other means are given to resist the devil, the flesh, the world. In Augustino one finds little about faith, in Jerome nothing at all. None of the ancient teachers is honest and sincere in teaching pure faith. They often praise virtues and good works, but seldom faith; for my own part, I used to believe that the first four chapters of the Epistle to the Romans were not useful for teaching, and that only the following ones were of any use, because they urged virtues. But by the grace of God I have been enlightened that I have learned from the first chapters of Paul's epistle to the Romans the righteousness of faith, which makes us Christians, and from the latter the characteristics of Christianity and what adorns it.
V. 5. But who is the one who overcomes the world?
Through the world he understands the devil, the flesh, and all evil.
Without him who believes that Jesus is the Son of God.
19 Faith overcomes, not works, not your life, not your fleeing from the company of women. It generally happens that those who flee to the deserts to avoid the company of many people suffer the greatest temptations, that it would have been better for them if they had lived with women and lived in a lawful marriage.
V. 6 This is he who comes with water and blood, Jesus Christ, not with water alone, but with water and blood. And it is the Spirit who testifies that the Spirit is truth.
(20) This passage seems to be somewhat obscure, but it is certain that John brings this passage to the end to explain the means and way by which Christ came to us so that we can believe in Him. But he had said in the fourth verse that our faith is the victory that overcomes the world. But faith is believing in Christ. But here he continues and says, whence, and through
what one has this faith. In the same way Paul speaks to the Romans in chapter 10, v. 13: "Whoever calls on the name of the Lord shall be saved. There he speaks step by step, and climbs higher and higher, v. 14: "But how shall they call on Him in whom they have not believed? But how shall they believe, of whom they have heard nothing? But how shall they hear without a preacher?" And at last he stops at the word whence this faith comes, v. 17: "So faith comes from preaching, but preaching by the word of God."
(21) This is against the scribblers, who consider the oral word to be something small. We, saith John, come not that we should first go to him, and make a beginning of coming; if he made not a beginning, and came to us first, we should never come to him. A lost sheep does not seek the Shepherd, for sinners and nature have an abhorrence of that way; the flesh seeks its own. "I am found of them that sought me not; And to the Gentiles that called not upon my name I say, Here am I, here am I. For I stretch out my hand all the day long to a disobedient people that walketh after their own thoughts in a way that is not good," Isa. 65:1, 2, Rom. 10:20, 21, so that no one may boast because of his own efforts and works, but know that it comes from the mercy of God. "This is the one who is coming", namely, to us. But in what way?
With water and blood.
22 Or (according to the Latin translation, per aquam et sanguinem) by water and blood. This is interpreted in various ways according to the common way. Most commentators refer to the two sacraments because when Christ's side was opened, water and blood flowed out of it. I do not dislike this explanation, but I understand it to mean baptism in general, if only it is properly applied and interpreted, that even the sprinkling of the blood of Christ comes to us. For the blood of Christ is regarded in two ways. First, it is shed in a bodily way; second, it is shed in a spiritual way, as Peter says.
Speaks, 1 Ep. 1, 1. 2. to the called saints in the sprinkling of the blood of Christ: "To the elect strangers, according to the provision of GOD the Father by the sanctification of the Spirit, for the obedience and sprinkling of the blood of JEsu Christ." This is the application of the blood of Christ, this is the benefit of the sprinkling of it, because it comes to me through the Word, and is received through the Word and faith; and so the blood spiritually cleanses and washes me, which was sprinkled bodily. So this understanding can take place, namely that this blood is rightly distinguished and applied. For Christ does not come by water alone, but by water joined with the blood, that is, by baptism dyed with blood. Otherwise the blood is of no use unless you believe that this blood was shed for you. John also came not only with water, baptizing into Christ who came, but also with blood, because the water of baptism is sanctified by the blood of Christ. Therefore it is not pure water, but water of blood, because of this blood of Christ, which is given to us through the Word, which brings with it the blood of Christ. And therefore it is said of us that we are baptized by the blood of Christ, and so we are washed away from sins. For water in and of itself does not cleanse us from sins.
23 This text condemns everything that is based on human powers and actions. The Antichrist comes with his works, but the blood of Christ is of no use to him. A Jew comes with his ceremonies, but the blood of Christ is of no use to him either. But those who follow Christ come through water and blood, that is, through baptism; and so they enter the kingdom of Christ. That is why the new spirits go completely astray, who ridicule baptism and invent new ways. They call it a dog bath. And this is not to be wondered at; they alone have only water, but we also have blood.
And it is the spirit that testifies that the spirit is truth.
24 [In the Vulgate it reads thus: Et Spiritus est, qui testificatur, quoniam Christus.
est veritas, that is, and it is the Spirit who testifies, because Christ is the truth]. Here, then, the texts diverge once again, and it is possible that in the old translation the word "Christ" was used instead of "Spirit. Christ comes through blood and water, but one more thing must be added, that although this gospel is preached, still no one accepts it unless the Spirit is present. Therefore John says, "It is the Spirit who bears witness in our hearts that the Spirit is truth." The water is there, and the blood is also there. This bestowal upon us never ceases. As long as the gospel is received, so long does this dispensation last; but it is not received unless the Spirit is with it. This preaching alone, and no other, is the means by which we receive the Holy Spirit; indeed, it is the word of grace and blessedness, as we read in the Acts of the Apostles in the 10th chapter, v. 44: "While Peter yet spake these words, the Holy Ghost fell upon all them that heard the word."
That spirit is truth.
25 "Spirit" in John is called "the word", per metonymiam,1) because it is of the Holy Spirit, John 6:63: "The words that I speak are spirit and are life." For it is not a common letter and human word, but full of the Spirit. The enthusiasts say: The letter is of no use, the outward things are of no use. John speaks against these and calls the word "spirit". When the word is preached pure and clear, which has redeemed us through baptism and blood, and one has heard this word of blood and water, then the Spirit testifies that this word is of the Spirit of truth, and is truth itself. After this, when one has received the Holy Spirit, the heart is certain and has confidence.
V. 7 For there are three who bear witness in heaven, the Father, the Word, and the Holy Spirit; and these three are one.
26. in the greek bibles. one does not find these words, but it seems as if.
The first one is interchanged with the second one, because of the connection of the ideas.
This verse has been indented by the orthodox on account of the Arians; which has not been done justly, because it does not speak of the witnesses in heaven, but of the witnesses on earth, here and there.
V. 8. and there are three that testify in the earth: The Spirit, and the water, and the blood; and the three are together.
27 In Greek it reads: In unum sunt, in German: Und die drei Dinge gehören zusammen. Water and blood, much less spirit, are not really and in fact one thing, but (sunt in unum) they belong together. So Paul says: "He who plants and he who waters are one and the same" (unum sunt), that is, they do it together, I Cor. 3, 8. So water cannot be preached without blood. And the blood of Christ is not given without the water of baptism. Moreover, blood and water do not come to us unless the Holy Spirit is the author, which is in the Word. Therefore, these three cannot be separated from each other, but these three do it together.
28 Now behold how wretchedly the wretched spirits tore up this text. John makes these three into one, those but them from each other. In baptism is blood and spirit. If you are baptized in water, the blood of Christ is sprinkled through the Word. If you are baptized in blood, you are washed with the Holy Spirit through the Word. Consequently, these three must be taken as one testimony. For these three always accompany each other, and through the Word there is a daily immersion, and a perpetual baptism, a perpetual outpouring of the blood of Christ and the Holy Spirit, a constant cleansing from sins. For even though we are immersed once, yet baptism continues daily until we are completely washed away, and presented to God as a church that is glorious, as Paul says: "Christ loved the church, and gave himself for it, that he might sanctify it, and cleanse it by the washing of water in the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish," Eph. 5,
25-27 So we are cleansed by the blood, by the water, and by the word of the Spirit, and so we are saved.
In the last lesson we heard the way in which faith, or the spirit of our victory, comes to us, namely through the testimony, that is, through the gospel or word. He who seeks to be justified by anything else deceives himself. The oral word is preached after the apostles are sent out. They have done nothing in the world, indeed have begotten nothing, but by the word. So also today the Spirit does not testify other than through the word of the apostles. Therefore John proceeds according to his own way, and exhorts us to have faith and to cling firmly to this word, as to the testimony in which all other things converge.
V. 9. If we accept the testimony of men, God's testimony is greater.
(30) He concludes from the lesser to the greater. Now that I have taught you the way to obtain faith, take care of it and observe this way. For nothing challenges the devil so much as this testimony. For to this end he directs all his armor, that we should not retain this testimony. We accept the testimony of men," that is, we believe men when they testify; as it is said in the law, "In the mouth of two or three witnesses shall the matter, or truth, stand," Deut. 19:15. But what are all men's testimonies, taken together, when compared with the testimony of God? We not only accept the testimony of men, but we are also willing to accept the testimony of heretics, we believe the slanderers 2c. Why do we not rather accept the divine testimony? This is a misery among us, that we believe the testimonies of men. In the same way Paul concludes Gal. 3, 15: "Dear brothers, I will speak in a human way: Do not despise a man's testimony when it is confirmed, and do nothing about it.
For God's testimony is that which is greater (according to the Vulgate: Quoniam hoc est testimonium Dei, quod majus est).
31. He speaks of the testimony that we proclaim to you.
Which he begat of his son.
Our whole ministry is to establish this testimony of the Son of God in the hearts of men, but Satan directs all his deceptions to the effect that Christ is not the Son of God. So the deceivers deny Christ because they deny His words. Therefore John inculcates this testimony only that we believe that Christ is the Son of God. If I believe this, then I believe that God is true in his words and does not lie.
V. 10: He who believes in the Son of God has this testimony with him. He who does not believe God makes him a liar, for he does not believe the testimony that God bears about His Son.
(33) Then he explains what it is to "accept the testimony," that is, to believe. For he who accepts God's testimony believes in the Son of God; he who does not accept it does not believe, nor does he have the testimony of the Son with him.
But he who does not believe God (according to the Vulgate: Qui non credit Fili, but he who does not believe the Son) makes him a liar.
It seems as if the apostle needs many and useless words, but they are necessary. He wants to say what great danger it entails if one does not accept the Son. For he who does not accept him makes the Father a liar, which is a terrible thing. The fanciers make God the Father a liar, only so that they themselves may be truthful people. You see for yourselves how they teach. They make it appear that we should leave everything behind and confess the Spirit alone, and, ignoring the statutes of the world, cling to godliness alone. With these glib words they deceive the people. Furthermore, the words "this is my body" are not the statutes of the world.
35. "To make God a liar" is as much as to rob God of His deity; but to take away His deity is as much as to rob God of His deity.
Making God the Devil. To make oneself true is as much as to make oneself God. These are frightening things, which put in fear and trembling the one who is not sure in himself that he teaches divine things, especially in such doctrines of faith. In the doctrine of works it is not so dangerous to stumble. For if only the ground remains unharmed, one can rise again from the fall. But this is a most dangerous thing, not to believe in the Son. For it is just as much as saying to the Father to his face: You deny. "To deny God's truth" is as much as to deny His deity. "Not to believe in the Son" is as much as not to believe the Father's testimony about the Son, as the Arians and Cerinthus did.
Take and eat, this is my body" are the most simple words, and Christ speaks there without any figure. And yet they do not believe this word. Consequently they deny the Son. For when I say: This is not true what you say, I say at the same time: This is not true that you are God. So all heretics stumble at this stone of stumbling. For when they say: These words are false according to the letter, then I say to them: It must also follow that the devil has spoken them. O wretched people! Our Lord lets you fall! He only keeps us on the way, so that we do not fall into this! If we only keep the reason and the testimony, then we will easily rise again from all grave sins. Even those who commit grave sins will recognize it in time and find a remedy. But where error and sin are not recognized, there is no remedy. This is the highest danger of souls. Beware of it.
V. 11. And this is the testimony that God has given us eternal life; and such life is in His Son.
(37) This exhortation is taken from the benefit, just as the previous one was taken from the danger and harm. If you accept this testimony, you will have eternal life. It is not pretense or hypocrisy, but true earnestness; it is no such testimony as this.
The Father does not boast of His glory, but gives eternal life to the one who believes the Father's testimony about the Son. Therefore, we hold above this testimony.
(38) For this is mighty: first, that the Godhead of Christ may be saved and preserved; and afterwards, that we may have eternal life. Every false teacher abolishes the Godhead, and makes a devilish being, and puts the devil in God's place. Consequently, every false teacher is the cause of idolatry and eternal damnation. For a false teacher abolishes God and all men as much as stands with him; not that he abolishes God according to his nature and essence, but from the hearts of men he takes him away. Therefore Peter speaks of these, that they introduce corrupt sects, and deny the Lord who bought them; they despise the rulers, are meager, self-willed, do not tremble to blaspheme the majesties", 2 Petr. 2, 1. 10. How then did he give eternal life? He has given such life in his Son.
V. 12. He who has the Son of God has life; he who does not have the Son of God does not have life.
Therefore, if you want to have eternal life, you must necessarily have the Son. If you want to have the Son, you must necessarily have the Father's testimony of the Son. And so this is our whole life, that we remain exactly and firmly with the Father's testimony of the Son. But if truth is in the Son, and if the Son is our life, then he must necessarily be true God. But just as the enthusiasts are now making up glosses, so also the Arians did in former times in a certain epistle, which seems to be written very much according to the sense of the orthodox; in it they attributed everything to the Son of God, but they denied that he is the essential God. Of this you can read the Hilarium in his books of the Trinity. He who receives his life from another must have his essence from the one from whom he received life. No one is condemned who does not believe in a man; but, he who does not believe in the Son
God, he will be condemned; and, he who believes in the Son of God, he will be saved, John 3:16. Therefore, the one in whom we believe must be the true God. God cannot be sought nor known without this testimony alone. For if one is not satisfied with the way God wants to be found by us, but wants to seek and prescribe his own way, that is not finding God, but the devil. We are to take care of the preservation of this testimony, as here the apostle is concerned about it, because we know both the danger and the benefit.
V. 13. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.
(40) This is the purpose, says John, of all our teachings and admonitions, that our conscience may fully believe that we have a certain way of knowing eternal life, because our heart is too narrow to understand or grasp these things of God unless it is continually reminded and 1) exercised. "For eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him," 1 Cor. 2:9. We can hardly comprehend what is here on earth and perishable, how much less that which is heavenly. Therefore, the Spirit is given to us so that we may know how great things are given to us by God. But this cannot be understood better than through frequent practice and crosses. For I am to believe against the manifest understanding of all men, and to be assured that I shall live forever, seeing that in the meantime I am being eaten up by worms, yea, that not only shall I have eternal life in the future, but that I already have it now. "For he that believeth on me hath everlasting life," John 3:16. But because this mystery is hard, we must keep it continually, that we may keep it, and grow in faith. It is not a geometrical science, in which
1) In the old edition: "for" instead of: and.
It is not enough to have grasped it only once, but we must always learn it, and through the tribulations we must be trained in learning it. This is what Paul requires, "that we through patience and comfort of the Scriptures might have hope," Rom. 15:4. Fear, trembling, darkness are in us, and yet we are to believe that we have life in such great darkness. According to this John wants so much that we should know, and not doubt further, nor tremble, but have a certain science, that we may live and grow in faith.
(41) Now, lest any man deceive us, John saith again against the falsifiers, that he wrote these things, saying, I have written these things unto you. The letter is with them a dead being on the paper. But John says, "I am writing to you, because the Scriptures are to be used as a means of attaining to faith and eternal life. For thus says John in the 20th chapter, v. 31, of his Gospel: "These are written that ye might believe that Jesus is the Son of God, and that believing ye might have life in his name. Therefore we should know that the testimony of God does not come to us without the oral voice or through the Scriptures. "All Scripture inspired by God is profitable for doctrine, for judgment, for correction, for chastening in righteousness, that a man may be perfect in the sight of God, and fit for all good works," 2 Tim. 3:16, 17. Likewise, in the preceding fifteenth verse of the above chapter, "Because you have known the Scriptures from childhood, they are able to instruct you unto salvation through faith in Christ Jesus." Item, 1 Tim. 4:13: "Continue reading, exhorting, teaching." Why does he command to read the Scriptures if it is a dead thing? Why do they write and publish books themselves, if the letter is of no value nor use? Why do they want to instruct us and others through their writings?
(42) If they say that the spirit is before the writing, and that they have the spirit first, after that they write, this is nothing. For in this way the Scripture is good for nothing but show. Hear what Christ says: "I pray not for them only, but also for them which are written by the Spirit.
Their word will believe in me", Joh. 7, 20. By the word is certainly to be understood the oral or written, not the inward. Therefore, one must first of all hear and read the word, which the Holy Spirit uses as a means. When one reads the Word, the Holy Spirit is there, and in this way it is impossible for one to hear or read the Scriptures without benefit.
And that you believe in the name of the Son of God.
43 Not in our name, but only in the name of the Son of God. Many believe in the name of Benedicti or Francisci, few in the name of Christ. I mean those who put their trust in their works alone and not in the merit of Christ.
V.14. And this is the joy that we have in him, that if we ask anything according to his will, he hears us.
(44) This is an encouragement to Christians who have already been instructed how to believe and love, and that they have this piety from the preached word, and that one cannot live otherwise than in faith and love. To these now he denies an objection which they could have made to him: But how if my heart is cold, and I feel that I lack this faith? This is the remedy, says John: "Ask, beg, and he will hear you. Thus saith Jacob, If any of you lack wisdom, let him ask of God, who giveth to every man openly, and if no man draw it up, it shall be given him," Jac. 1:5. Therefore it is the noblest thing that thou lay thyself down to pray. So also Paul: "Do not be anxious, but in all things make your request known before God in prayer and supplication with thanksgiving," Phil. 4:6. Likewise Augustine: "Lord, give what you want. So we should also say: Lord, give that we may believe.
Therefore, these words are an exhortation to prayer, which he beautifully designs. First, he encourages trust, which is the soul of prayer; then he prescribes the way in which you should pray,
namely, that you ask what is useful, according to the will of God. There must also be the confidence that one will be heard. For "a doubter is unstable in all his ways. But he prayeth in faith, and doubteth not," Jac. 1:8, 6. Therefore, he that will pray truly, let him not pray horas canonicas, but short prayers, as David and Jeremiah did, but so that he may fully believe that he will be heard. "It shall come to pass, before they call, that I will answer; while they yet speak, that I will hear," Isa. 65:24. Then may we appropriate His promises, and "ask according to His will." If I feel that I am being challenged and tempted with evil desire, and I know his will, I pray that I may be free from evil desire, or whatever it is, of which we are sure that we pray according to his will, then we may have confidence, and be sure that he hears us.
V.15. And if we know that he hears what we ask, we know that we have the request which we asked of him.
(46) Now if you, by virtue of this confidence, fully believe that you will be heard, He will also give you what you have asked. When Solomon prayed, God said to him, "Ask what you want me to give you. And Solomon said, "Thou wilt give thy servant an obedient heart, that he may judge thy people, and understand what is good and what is evil. This pleased the Lord well that Solomon asked for such a thing. And God said unto him, Because thou askest these things, and askest not for long life, nor for riches, nor for the soul of thine enemies, but for understanding judgment, behold, I have done according to thy words," 1 Kings 3:5 ff. Because he had asked according to the will of God, he was heard. But it is not proper to determine the time and the hour. Abraham was promised seed and a son from his womb, Genesis 13:15, 18. It was almost twenty years before he was granted this promise. But he waited patiently for it. So Sarah also thought, "Perhaps this son shall not be born of me, but of another. Therefore, we should not tell God the time or the way when and how to answer our prayer.
We are only to wait patiently and diligently; and a Christian is content with this, because a Christian is content that he knows he pleases God, and is certain that his prayer will be heard, and not rejected, but accepted. And this is the joyfulness according to His will, as He said in the previous verse.
47 Behold, he saith, "We have the request," and yet it cannot be regarded as such; yea, at times the contradiction appears. But the outcome proves that they had faith and were in grace. When God wanted to deliver the children of Israel from the hand of the Egyptians, he led them into a corner, so that wherever they looked, they saw death and destruction. Then reason said, "Were there not tombs in Egypt, that you had to lead us away to die in the wilderness? Why did you do this to us, to bring us out of Egypt?" Ex. 14, 11. They have redemption, but they do not see the manner, nor the persons. The sea was divided from one another, so that they went into the midst of the sea on dry land. But this way could not go to their hearts. There were also infinitely many other ways by which divine omnipotence could redeem them. He could throw away a mountain. So we should also say: Lord, you will give me the where, how, and in a better way than I can understand. The ways of salvation are not known to us, but in the meantime we should be sure that we will be heard, yes, that we are already heard. St. Bernard addresses his brothers thus: Dear brothers, do not despise your prayer, for as soon as it has gone out of your mouth, it is also heard in heaven; and be sure that what you have asked will either be given to us, or that what has been asked will not be useful. This is quite rightly said. So we also teach that we should not despise our prayer.
(48) Thus far we have not known how to pray, but only to talk and read the prayers, which God does not respect. For no one thinks: Lord, you have commanded to pray, Lord, you have promised the answer to prayer. Which two
pieces are necessarily required. Then one comes and asks something great, for the church, for the ministers of the Word, for the authorities. For we have our pleasure in such prayers, which are said for many and great things. I often pray thus: Help, O Lord, the authorities, assist our brethren, bring the erring back to the right path, strengthen and sustain the steadfast. Lord, this I ask. I do not dare to ask this unless you have commanded it, and unless you have promised an answer 2c.
V. 16 If anyone sees his brother sin, a sin not unto death, he may ask; and he shall give life to them that sin not unto death. It is a sin unto death; for this I say not that any man ask.
49 There is a hidden objection in these words. I know, dear brothers, that there are sinners in the church who do not sin seven times, but probably seventy times seven times against their brother, Matth. 18, 22. There are some sins that cannot be forgiven, therefore one prays for them in vain. And from this text flowed the gloss, namely: Another is a venial sin, and another is a mortal sin. By mortal sin I mean such a sin as the sins of Korah, Dothan and Abiram, of which we read in chapter 16, v. 15, of the fourth book of Moses, where Moses prays against them: "Do not turn to their grain offering. I have not taken a donkey from them, nor have I ever harmed any of them." Such are the sins that are done under the appearance of godliness, and do not want to be sins, as they are. Such are the sins of heretics, who are hardened after one and another admonition, so the apostle commands them to be avoided, Titus 3:10 ff: "Avoid a heretical man when he has been admonished once and again. And know that such a one is reprobate, and sins as one who has condemned himself." For other sins, which occur either out of weakness or on some occasion, I can pray that they will be forgiven and not imputed. For heretics I cannot do this, if they do not recognize the sin. I can pray,
that God may convert them before they are completely hardened; but where they will not be corrected, I pray, "Lord, do not let what they want be righteousness or justice, but demonstrate your righteousness in them.
(50) By "sin unto death" I mean the heresy they introduce instead of the truth. If they do not repent after being reminded once and again, then it is a sin unto death. But to these can be added those who sin out of stubbornness, in defiance, like Judas, who was warned enough, but because of his stubborn wickedness he could not be corrected; also Saul, who died in his sins because he did not hope in the Lord. But those who sin in such a way that they still want to maintain and defend the recognized error, in them is the highest stubbornness. The same sin is also the sin against the Holy Spirit, or the hardening in wickedness, the denial of the recognized truth, and the impenitence to the end. Another sin is the sin that is not unto death, which was the sin of Paul when he said, "I did it ignorantly, in unbelief," that is, "having been before a blasphemer, and a persecutor, and a reproacher; but mercy was shewed me." 1 Tim. 1, 13. Of which sin also Christ speaks Matth. 12, 32: "Whoever speaks anything against the Son of Man, it will be forgiven him." Likewise, the sin of the crucifiers of Jesus was not unto death, to whom Peter says, "Now, brethren, I know that ye did it through ignorance," Acts 3:17. For if they had known them, they would not have crucified the Lord of glory," 1 Cor. 2:8. But this sin, because it is still defended after it has been fully revealed and known, is a sin unto death, because it is contrary to divine grace, the means of salvation, and the forgiveness of sins. Where there is no knowledge of sins, there is no forgiveness. For the forgiveness of sins is preached to those who feel sin and seek the grace of God. But these are not troubled by any scruples of conscience, nor do they recognize or feel sin.
V. 17. All unrighteousness is sin, and some sin is not unto death.
(51) Virtue is counted as sin against God and neighbor, but not all virtue is to death. Satan plagues us with imaginary and true sins. Where he finds a true sin, he makes it greater than it is, and also makes God's wrath greater, so that he may draw us away from confidence in God. If it is not a true sin, he takes a good work done out of a good heart, and from it he makes a great sin. Such an artist is he who can make sin. Accordingly, it seems as if John meant to say this much: Everyone who does wrong or unrighteousness is a sinner, but some sins are not unto death. Therefore, let us not despair, but let us offer one another our hand and lift us up.
V. 18. We know that whoever is born of God does not sin, but whoever is born of God keeps himself.
This is a conclusion or short repetition of the preceding. But the summa is this: "We know that whoever is born of God does not sin," but "the birth of God," that is, that he is born of God, or the birth of faith, which he has from God, "preserves him. Accordingly, these things dispute with each other, that one is born of GOD, and that he sins. But it can happen that he sometimes makes a mistake, then he sins; but not in so far as he is born of God, but as a man. Thus Paul says to Romans 7:25: "So then I serve the law of God with my mind, but the law of sins with my flesh. A Christian is divided into two parts. Sometimes man is hasty when that (the divine) birth from the divine word is not supported, and the flesh keeps the upper hand, so that he does something that he 1) otherwise would not do. Sometimes the spirit overcomes the unbelief and the affections, and thus does not sin.
1) In the old edition: it.
And the Arge will not touch it.
The evil one is either Satan or the world. But why will he not touch him? That is, why does he not do what the evil one would like to have? Therefore: As long as he stands in the birth of God, he can be tempted, but not overcome, and immediately rises again. Satan indeed touches him to tempt him, but he does not touch him and does not come to him to overcome him. Therefore, let us make every effort to remain in the faith and in the divine birth, so that we are well guarded against sinning.
V. 19. We know that we are of God, and the whole world is in trouble.
54. This is its own right title: The world is a kingdom of wickedness, and the devil is lord over it. Those who do not believe are citizens of the world, and follow its rule, and are in trouble with the world. But those who believe snatch themselves from the world and from the kingdom of wickedness, and are gathered into the kingdom of faith and blessedness. Therefore a Christian must do this, that he trusts no one, but each one thinks as if he had to deal with malicious and spiteful people, with enemies and ingrates, and expects persecution and the highest ingratitude for the good deeds. For what do they pay us for our many labors? Nothing other than that they wish us to be cast down to hell and suffer all misfortune. They repay us for the greatest good deeds with the greatest evil deeds. Accordingly, this passage refers to patience.
V. 20. But we know that the Son of God is come, and hath given us a mind to know him that is true.
55: "And has given us a purpose," that is, the Holy Spirit. That is beautifully spoken. For if I have this sense that Christ has come, I now have the sense of the Holy Spirit. Then we can boast that we have the Holy Spirit, because he can never be separated from his word. And then we recognize the true God.
And are in the True One, in His Son, Jesus Christ.
(56) For there are many who believe that Christ is the Son of God, but not the true one. Therefore he adds, that we are in the true Son of God, that is, in God's own Son, whom he begat from eternity.
This one (namely the Son) is the true God and the eternal life.
This is now Summa Summarum, that is, the short epitome of blessedness, about which the Church triumphs and rejoices, that man is true God, and that in this God and man we all have eternal life. The Arians admitted that Christ was God, but not the true God; and although they sometimes called him a true God, they did not call him a true God.
But if they did not know Him, they denied that He was of the same essence as the Father, and so they knew neither the Father nor the Son, nor did they have eternal life. "For this is the eternal last, that they may know thee, O Father, who alone art the true God, and whom thou hast sent, Jesus Christ," John 17:3.
V. 21. Little children, beware of idols. Amen.
(58) I believe this is added for the sake of the weak. For since at that time they were forced by sword and torture to deny the true God, they had to be encouraged not only not to worship the idols, but also to keep themselves from them and not to defile themselves in some way by worshipping them.