Omnis qui credit quod Jesus est Christus,
ex Deo genitus est; et omnis qui diligit eum qui
genuit, diligit etiam eum qui genitus est ab eo.1. Whosoever believeth that Jesus is the
Christ is born of God: and everyone that loveth
him that begat, loveth him also that is begotten
of him.
In hoc cognoscimus quod diligimus filios
Dei, si Deum diligimus, et praecepta ejus
servamus.2. By this we know that we love the children
of God, when we love God, and keep his
commandments.
Haec est dilectio Dei, ut praecepta ejus
servemus, et praecepta ejus gravia non sunt.3. For this is the love of God, that we keep
his commandments: and his commandments are
not grievous.
Quoniam omne qued ex Deo genitum est,
vincit mundum: et haec est victoria quae vincit
mundum, fides nostra.4. For whatsoever is born of God overcometh
the world: and this is the victory that overcometh
the world, even our faith.
Quis est qui vincit mundum, nisi qui credit
quod Jesus est Filius Dei?5. Who is he that overcometh the world, but
he that believeth that Jesus is the Son of God?
1Whosoever believeth He confirms by another reason, that faith and brotherly love are united;
for since God regenerates us by faith he must necessarily be loved by us as a Father; and this love
embraces all his children. Then faith cannot be separated from love.
The first truth is, that all born of God, believe that Jesus is the Christ; where, again, you see
that Christ alone is set forth as the object of faith, as in him it finds righteousness, life, and every
154John Calvin Comm on Catholic Epistles
blessing that can be desired, and God in all that he is. 89 Hence the only true way of believing is
when we direct our minds to him. Besides, to believe that he is the Christ, is to hope from him all
those things which have been promised as to the Messiah.
Nor is the title, Christ , given him here without reason, for it designates the office to which he
was appointed by the Father. As, under the Law, the full restoration of all things, righteousness and
happiness, were promised through the Messiah; so at this day the whole of this is more clearly set
forth in the gospel. Then Jesus cannot be received as Christ, except salvation be sought from him,
since for this end he was sent by the Father, and is daily offered to us.
Hence the Apostle declares that all they who really believe have been born of God; for faith is
far above the reach of the human mind, so that we must be drawn to Christ by our heavenly Father;
for not any of us can ascend to him by his own strength. And this is what the Apostle teaches us in
his Gospel, when he says, that those who believe in the name of the only-begotten, were not born
of blood nor of the flesh . (John 1:13 .) And Paul says, that we are endued, not with the spirit of this
world, but with the Spirit that is from God, that we may know the things given us by him . (1
Corinthians 2:12 .) For eye hath not seen, nor ear heard, nor the mind conceived, the reward laid
up for those who love God; but the Spirit alone penetrates into this mystery. And further, as Christ
is given to us for sanctification, and brings with it the Spirit of regeneration, in short, as he unites
us to his own body, it is also another reason why no one can have faith, except he is born of God.
Loveth him also that is begotten of him Augustine and some others of the ancients have applied
this to Christ, but not correctly. For though the Apostle uses the singular number, yet he includes
all the faithful; and the context plainly shows that his purpose was no other than to trace up brotherly
love to faith as its fountain. It is, indeed, an argument drawn from the common course of nature;
but what is seen among men is transferred to God. 90
But we must observe, that the Apostle does not so speak of the faithful only, and pass by those
who are without, as though the former are alone to be loved, and no care and no account to be had
for the latter; but he teaches us as it were by this first exercise to love all without exception, when
he bids us to make a beginning with the godly. 91
2By this we know He briefly shows in these words what true love is, even that which is towards
God. He has hitherto taught us that there is never a true love to God, except when our brethren are
also loved; for this is ever its effect. But he now teaches us that men are rightly and duly loved,
when God holds the primacy. And it is a necessary definition; for it often happens, that we love
men apart from God, as unholy and carnal friendships regard only private advantages or some other
vanishing objects. As, then, he had referred first to the effect, so he now refers to the cause; for his
purpose is to shew that mutual love ought to be in such a way cultivated that God may be honored.
To the love of God he joins the keeping of the law, and justly so; for when we love God as our
Father and Lord, reverence must necessarily be connected with love. Besides, God cannot be
separated from himself. As, then, he is the fountain of all righteousness and equity, he who loves
89 Literally, “and the whole God — totum Deum .” — Ed.
90 The literal rendering of the verse is as follows, —
“Every one who believes that Jesus is the Christ has been begotten by God; and every one who loves the begetter loves
also the begotten by him.” — Ed.
91 The subject no doubt is love to the brethren throughout; and this passage shews this most clearly. Love to all is evidently
a duty, but it is not taught here. — Ed.
155John Calvin Comm on Catholic Epistles
him must necessarily have his heart prepared to render obedience to righteousness. The love of
God, then, is not idle or inactive. 92
But from this passage we also learn what is the keeping of the law. For if, when constrained
only by fear, we obey God by keeping his commandments, we are very far off from true obedience.
Then, the first thing is, that our hearts should be devoted to God in willing reverence, and then,
that our life should be formed according to the rule of the law. This is what Moses meant when, in
giving a summary of the law, he said,
“O Israel, what does the Lord thy God require of thee, but to love him and to obey him?”
(Deuteronomy 10:12 .)
3His commandments are not grievous This has been added, lest difficulties, as it is usually the
case, should damp or lessen our zeal. For they who with a cheerful mind and great ardor have
pursued a godly and holy life, afterwards grow weary, finding their strength inadequate. Therefore
John, in order to rouse our efforts, says that God’s commandments are not grievous.
But it may, on the other hand, be objected and said that we have found it far otherwise by
experience, and that Scripture testifies that the yoke of the law is insupportable. ( Acts 15:2 .) The
reason also is evident, for as the denial of self is, as it were, a prelude to the keeping of the law,
can we say that it is easy for a man to deny himself? nay, since the law is spiritual, as Paul, in
Romans 7:14 , teaches us, and we are nothing but flesh, there must be a great discord between us
and the law of God. To this I answer, that this difficulty does not arise from the nature of the law,
but from our corrupt flesh; and this is what Paul expressly declares; for after having said that it was
impossible for the Law to confer righteousness on us, he immediately throws the blame on our
flesh.
This explanation fully reconciles what is said by Paul and by David, which apparently seems
wholly contradictory. Paul makes the law the master of death, declares that it effects nothing but
to bring on us the wrath of God, that it was given to increase sin, that it lives in order to kill us.
David, on the other hand, says that it is sweeter than honey, and more desirable than gold; and
among other recommendations he mentions the following — that it cheers hearts, converts to the
Lord, and quickens. But Paul compares the law with the corrupt nature of man; hence arises the
conflict: but David shews how they think and feel whom God by his Spirit has renewed; hence the
sweetness and delight of which the flesh knows nothing. And John has not omitted this difference;
for he confines to God’s children these words, God’s commandments are not grievous , lest any
one should take them literally; and he intimates that, it comes through the power of the Spirit, that
it is not grievous nor wearisome to us to obey God.
The question, however, seems not as yet to be fully answered; for the faithful, though ruled by
the Spirit, of God, yet, carry on a hard contest with their own flesh; and how muchsoever they may
toil, they yet hardly perform the half of their duty; nay, they almost fail under their burden, as
though they stood, as they say, between the sanctuary and the steep. We see how Paul groaned as
one held captive, and exclaimed that he was wretched, because he could not fully serve God. My
reply to this is, that the law is said to be easy, as far as we are endued with heavenly power, and
overcome the lusts of the flesh. For however the flesh may resist, yet the faithful find that there is
no real enjoyment except in following God.
92 The love of God,” here clearly means love to God: it is the love of which God is the object. — Ed.
156John Calvin Comm on Catholic Epistles
It must further be observed, that John does not speak of the law only, which contains nothing
but commands, but connects with it the paternal indulgence of God, by which the rigor of the law
is mitigated. As, then, we know that we are graciously forgiven by the Lord, when our works do
not come up to the law, this renders us far more prompt to obey, according to what we find in Psalm
130:4 ,
“With thee is propitiation, that thou mayest be feared.”
Hence, then, is the facility of keeping the law, because the faithful, being sustained by pardon,
do not despond when they come short of what they ought to be. The Apostle, in the meantime,
reminds us that we must fight, in order that we may serve the Lord; for the whole world hinders us
to go where the Lord calls us. Then, he only keeps the law who courageously resists the world.
4This is the victory As he had said that all who are born of God overcome the world, he also
sets forth the way of overcoming it. For it might be still asked, whence comes this victory? He then
makes the victory over the world to depend on faith. 93
This passage is remarkable, for though Satan continually repeats his dreadful and horrible
onsets, yet the Spirit of God, declaring that we are beyond the reach of danger, removes fear, and
animates us to fight with courage. And the past time is more emphatical than the present or the
future; for he says, that has overcome , in order that we might feel certain, as though the enemy had
been already put to flight. It is, indeed, true, that our warfare continues through life, that our conflicts
are daily, nay, that new and various battles are every moment on every side stirred up against us
by the enemy; but as God does not arm us only for one day, and as faith is not that of one day, but
is the perpetual work of the Holy Spirit, we are already partakers of victory, as though we had
already conquered.
This confidence does not, however, introduce indifference, but renders us always anxiously
intent on fighting. For the Lord thus bids his people to be certain, while yet he would not have them
to be secure; but on the contrary, he declares that they have already overcome, in order that they
may fight more courageously and more strenuously.
The term world has here a wide meaning, for it includes whatever is adverse to the Spirit of
God: thus, the corruption of our nature is a part of the world; all lusts, all the crafts of Satan, in
short, whatever leads us away from God. Having such a force to contend with, we have an immense
war to carry on, and we should have been already conquered before coming to the contest, and we
should be conquered a hundred times daily, had not God promised to us the victory. But God
encourages us to fight by promising us the victory. But as this promise secures to us perpetually
the invincible power of God, so, on the other hand, it annihilates all the strength of men. For the
Apostle does not teach us here that God only brings some help to us, so that being aided by him,
we may be sufficiently able to resist; but he makes victory to depend on faith alone; and faith
93 The words literally are, —
“For every thing begotten by God overcomes the world,” etc. The neuter gender is used for the masculine, “every thing”
for “every one,” as in the first verse; or according to in Hebrew, it is used in a plural sense, for πάντες as in John 17:2 , “that
all (πᾶν) which thou hast given him, he should give them ( αὐτοῖς ) eternal life.”
Macknight and others have said that the neuter gender is used in order to comprehend all sorts of persons, males and females,
young and old, Jews and Gentiles, bond or free. Why, then, was not the neuter gender used in the first verse? It is clearly a
peculiarity of style, and nothing else, and ought not to be retained in a translation.
“Victory” stands for that which brings victory, the effect for the cause; or it may designate the person, as νίκη means
sometimes the goddess of victory. — “And this the conqueress who conquers the world, even our faith.” — Ed
157John Calvin Comm on Catholic Epistles
receives from another that by which it overcomes. They then take away from God what is his own,
who sing triumph to their own power.
5Who is he that overcometh the world This is a reason for the previous sentence; that is, we
conquer by faith, because we derive strength from Christ; as Paul also says,
“I can do all things through him that strengtheneth me,”
(Philippians 4:13 .)
He only then can conquer Satan and the world, and not succumb to his own flesh, who, diffident
as to himself, recumbs on Christ’s power alone. For by faith he means a real apprehension of Christ,
or an effectual laying hold on him, by which we apply his power to ourselves.
1 John 5:6-9
Hic est qui venit per aquam et sanguinem,
Jesum Christum; non in aqua solum, sed in aqua6. This is he that came by water and blood,
even Jesus Christ; not by water only, but by water
et sanguine; et Spiritus est qui testificatur,
quandoquidem Spiritus est veritas.and blood. And it is the Spirit that beareth
witness, because the Spirit is truth.
Nam tres sunt qui testificantur in coelo,
Pater, Sermo, et Spiritus Sanctus; et hi tres unum
sunt.7. For there are three that bear record in
heaven, the Father, the Word, and the Holy
Ghost: and these three are one.
Et tres sunt qui testificantur in terra,
Spiritus, aqua et sanguis; et hi tres in unum
conveniunt.8. And there are three that bear witness in
earth, the Spirit, and the water, and the blood:
and these three agree in one.
Si testimonium hominum recipimus,
testimonium Dei majus est; quoniam hoc est9. If we receive the witness of men, the
witness of God is greater: for this is the witness
of God which he hath testified of his Son. testimonium Dei, quod testificatus est de Filio
suo.
6This is he that came That our faith may rest safely on Christ, he says the real substance of the
shadows of the law appears in him. For I doubt not but that he alludes by the words water and blood
to the ancient rites of the law. The comparison, moreover, is intended for this end, not only that we
may know that the Law of Moses was abolished by the coming of Christ, but that we may seek in
him the fulfillment of those things which the ceremonies formerly typified. And though they were
of various kinds, yet under these two the Apostle denotes the whole perfection of holiness and
righteousness, for by water was all filth washed away, so that men might come before God pure
and clean, and by blood was expiation made, and a pledge given of a full reconciliation with God;
but the law only adumbrated by external symbols what was to be really and fully performed by the
Messiah.
John then fitly proves that Jesus is the Christ of the Lord formerly promised, because he brought
with him that by which he sanctifies us wholly.
And, indeed, as to the blood by which Christ reconciled God, there is no doubt, but how he
came by water may be questioned. But that the reference is to baptism is not probable. I certainly
158John Calvin Comm on Catholic Epistles
think that John sets forth here the fruit and effect of what he recorded in the Gospel history; for
what he says there, that water and blood flowed from the side of Christ, is no doubt to be deemed
a miracle. I know that such a thing does happen naturally to the dead; but it happened through
God’s purpose, that Christ’s side became the fountain of blood and water, in order that the faithful
may know that cleansing (of which the ancient baptisms were types) is found in him, and that they
might know that what all the sprinklings of blood formerly presignified was fulfilled. On this subject
we dwelt more at large on the ninth and tenth chapters of the Epistle to the Hebrews.
And it is the Spirit that beareth witness He shews in this clause how the faithful know and feel
the power of Christ, even because the Spirit renders them certain; and that their faith might not
vacillate, he adds, that a full and real firmness or stability is produced by the testimony of the Spirit.
And he calls the Spirit truth , because his authority is indubitable, and ought to be abundantly
sufficient for us.
7.There are three than bear record in heaven The whole of this verse has been by some omitted.
Jerome thinks that this has happened through design rather than through mistake, and that indeed
only on the part of the Latins. But as even the Greek copies do not agree, I dare not assert any thing
on the subject. Since, however, the passage flows better when this clause is added, and as I see that
it is found in the best and most approved copies, I am inclined to receive it as the true reading. 94
And the meaning would be, that God, in order to confirm most abundantly our faith in Christ,
testifies in three ways that we ought to acquiesce in him. For as our faith acknowledges three persons
in the one divine essence, so it is called in so really ways to Christ that it may rest on him.
When he says, These three are one , he refers not to essence, but on the contrary to consent; as
though he had said that the Father and his eternal Word and Spirit harmoniously testify the same
thing respecting Christ. Hence some copies have εἰς ἓν, “for one.” But though you read ἓν εἰσιν ,
as in other copies, yet there is no doubt but that the Father, the Word and the Spirit are said to be
one, in the same sense in which afterwards the blood and the water and the Spirit are said to agree
in one.
But as the Spirit, who is one witness, is mentioned twice, it seems to be an unnecessary repetition.
To this I reply, that since he testifies of Christ in various ways, a twofold testimony is fitly ascribed
to him. For the Father, together with his eternal Wisdom and Spirit, declares Jesus to be the Christ
as it were authoritatively, then, in this ease, the sole majesty of the deity is to be considered by us.
But as the Spirit, dwelling in our hearts, is an earnest, a pledge, and a seal, to confirm that decree,
so he thus again speaks on earth by his grace.
94 Calvin probably refers to printed copies in his day, and not to Greek MSS. As far as the authority of MSS. and versions
and quotations goes, the passage is spurious, for it is not found in any of the Greek MSS prior to the 16th century, nor in any of
the early versions , except the Latin, nor in some of the copies of that version; nor is it quoted by any of the early Greek fathers,
nor by early Latin fathers, except a very few, and even their quotations have been disputed. These are facts which no refined
conjectures can upset; and it is to be regretted that learned men, such as the late Bishop Burgess , should have labored and toiled
in an attempt so hopeless as to establish the genuineness of this verse, or rather of a part of this verse, and of the beginning of
the following. The whole passage is as follows, the spurious part being put within crotchets, —
“For there are three who bear witness [in heaven, the Father, the Word, and the Holy Ghost; and these three are one:
And there are three who bear witness in earth,] the Spirit and the water and the blood; and these three agree in one.”
As to the construction of the passage, as far as grammar and sense are concerned, it may do with or without the interpolation
equally the same. What has been said to the contrary on this point, seems to be nothing of a decisive character, in no way sufficient
to shew that the words are not spurious. Indeed, the passage reads better without the interpolated words; and as to the sense, that
is, the sense in which they are commonly taken by the advocates of their genuineness, it has no connection whatever with the
general drift of the passage. — Ed.
159John Calvin Comm on Catholic Epistles
But inasmuch as all do not receive this reading, I will therefore so expound what follows, as
though the Apostle referred to the witnesses only on the earth.
8There are three He applies what had been said of water and blood to it’s own purpose, in
order that they who reject Christ might have no excuse; for by testimonies abundantly strong and
clear, he proves that it is he who had been formerly promised, inasmuch as water and blood, being
the pledges and the effects of salvation, really testify that he had been sent by God. He adds a third
witness, the Holy Spirit, who yet holds the first place, for without him the wafer and blood would
have flowed without any benefit; for it is he who seals on our hearts the testimony of the water and
blood; it is he who by his power makes the fruit of Christ’s death to come to us; yea, he makes the
blood shed for our redemption to penetrate into our hearts, or, to say all in one word, he makes
Christ with all his blessings to become ours. So Paul, in Romans 1:4 , after having said that Christ
by his resurrection manifested himself to be the Son of God, immediately adds, “Through the
sanctification of the Spirit.” For whatever signs of divine glory may shine forth in Christ, they
would yet be obscure to us and escape our vision, were not the Holy Spirit to open for us the eyes
of faith.
Readers may now understand why John adduced the Spirit as a witness together with the water
and the blood, even because it is the peculiar office of the Spirit, to cleanse our consciences by the
blood of Christ, to cause the cleansing effected by it to be efficacious. On this subject some remarks
are made at the beginning of the Second Epistle of Peter, 95 where he uses nearly the same mode
of speaking, that is, that the Holy Spirit cleanses our hearts by the sprinkling of the blood of Christ.
96
But from these words we may learn, that faith does not lay hold on a bare or an empty Christ,
but that his power is at the same time vivifying. For to what purpose has Christ been sent on the
earth, except to reconcile God by the sacrifice of his death? except the office of washing had been
allotted to him by the Father?
It may however be objected, that the distinction here mentioned is superfluous, because Christ
cleansed us by expiating our sins; then the Apostle mentions the same thing twice. I indeed allow
that cleansing is included in expiation; therefore I made no difference between the water and the
blood, as though they were distinct; but if any one of us considers his own infirmity, he will readily
acknowledge that it is not in vain or without reason that blood is distinguished from the water.
95 Although the commentary in 2Peter1:9 seems to be close to what Calvin is talking of here, it may be that perhaps the First
Epistle of Peter might be the one he had in mind. - fj.
96 If we exclude the words deemed interpolated, we may read the passage thus:
“This is he who came with water and blood, even Jesus Christ; not with water only, but with water and blood: the Spirit
also beareth witness, for (or seeing that) the Spirit is truth (or, is true); because there are three who bear witness, the Spirit, the
water, and the blood, and these three agree in one.
We see hence a reason why the Spirit is said to be true, even because he is not alone, for the water and the blood concur
with him. Thus a testimony is formed consistently with the requirement of the law. We hence also see the import of what is
stated when the testimony of men is mentioned, as though he had said, The testimony of three men is received as valid, how
much more valid is the testimony of God, which has three witnesses in its behalf? It is called God’s testimony, because the
witnesses have been ordered and appointed by him.
When it is said that he came with water and blood, the meaning is, that he came, having water and blood; the proposition
διὰ has sometimes this meaning, and it is changed in the second clause into ἐν. We meet with similar instances in 2 Corinthians
3:11, and in 2 Corinthians 4:11 . See Romans 2:27; 4:11
According to this construction, the explanation of Calvin is alone the right one, that the water means cleansing, and the
blood expiation, the terms being borrowed from the rites of the law; and a reference is also made to the law when the witness
of men is mentioned. — Ed.
160John Calvin Comm on Catholic Epistles
Besides, the Apostle, as it has been stated, alludes to the rites of the law; and God, on account of
human infirmity, had formerly appointed, not only sacrifices, but also washings. And the Apostle
meant distinctly to show that the reality of both has been exhibited in Christ, and on this account
he had said before, “Not by water only,” for he means, that not only some part of our salvation is
found in Christ, but the whole of it, so that nothing is to be sought elsewhere.
9If we receive the witness , or testimony , of men He proves, reasoning from the less to the
greater, how ungrateful men are when they reject Christ, who has been approved, as he has related,
by God; for if in worldly affairs we stand to the words of men, who may lie and deceive, how
unreasonable it is that God should have less credit given to him, when sitting as it were on his own
throne, where he is the supreme judge. Then our own corruption alone prevents us to receive Christ,,
since he gives us full proof for believing in his power. Besides, he calls not only that the testimony
of God which the Spirit imprints on our hearts, but also that which we derive from the water and
the blood. For that power of cleansing and expiating was not earthly, but heavenly. Hence the blood
of Christ is not to be estimated according to the common manner of men; but we must rather look
to the design of God, who ordained it for blotting out sins, and also to that divine efficacy which
flows from it.
1 John 5:9-12
— Porro hoc est testimonium Dei, quod
testificatus est de Filio suo.9. — For this is the witness of God which he
hath testified of his Son.
Qui credit in Filium Dei, habet
testimonium in seipso; qui non credit Deo,10. He that believeth on the Son of God hath
the witness in himself: he that believeth not God
mendacem facit eum; quia non credidit in hath made him a liar; because he believeth not
the record that God gave of his Son. testimonium quod testificatus est Deus de Filio
suo.
Et hoc est testimonium, quod vitam
aeternam dedit nobis Deus; et haec vita in Filio
ejus est.11. And this is the record, that God hath given
to us eternal life, and this life is in his Son.
Qui habet Filium, habet vitam; qui non
habet Filium Dei, vitam non habet.12. He that hath the Son hath life; and he that
hath not the Son of God hath not life.
9For this is the witness , or testimony , of God The particle ὅτι does not mean here the cause,
but is to be taken as explanatory; for the Apostle, after having reminded us that God deserves to
be believed much more than men, now adds, that we can have no faith in God, except by believing
in Christ, because God sets him alone before us and makes us to stand in him. He hence infers that
we believe safely and with tranquil minds in Christ, because God by his authority warrants our
faith. He does not say that God speaks outwardly, but that every one of the godly feels within that
God is the author of his faith. It hence appears how different from faith is a fading opinion dependent
on something else.
161John Calvin Comm on Catholic Epistles
He that believeth not As the faithful possess this benefit, that they know themselves to be
beyond the danger of erring, because they have God as their foundation; so he makes the ungodly
to be guilty of extreme blasphemy, because they charge God with falsehood. Doubtless nothing is
more valued by God than his own truth, therefore no wrong more atrocious can be done to him,
than to rob him of this honor. Then in order to induce us to believe, he takes an argument from the
opposite side; for if to make God a liar be a horrible and execrable impiety, because then what
especially belongs to him is taken away, who would not dread to withhold faith from the gospel,
in which God would have himself to be counted singularly true and faithful? This ought to be
carefully observed.
Some wonder why God commends faith so much, why unbelief is so severely condemned. But
the glory of God is implicated in this; for since he designed to shew a special instance of his truth
in the gospel, all they who reject Christ there offered to them, leave nothing to him. Therefore,
though we may grant that a man in other parts of his life is like an angel, yet his sanctity is diabolical
as long as he rejects Christ. Thus we see some under the Papacy vastly pleased with the mere mask
of sanctity, while they still most obstinately resist the gospel. Let us then understand, that it is the
beginning of true religion, obediently to embrace this doctrine, which he has so strongly confirmed
by his testimony.
11That God hath given us eternal life Having now set forth the benefit, he invites us to believe.
It is, indeed, a reverence due to God, immediately to receive, as beyond controversy, whatever he
declares to us. But since he freely offers life to us, our ingratitude will be intolerable, except with
prompt faith we receive a doctrine so sweet and so lovely. And, doubtless, the words of the Apostle
are intended to shew, that we ought, not only reverently to obey the gospel, lest we should affront
God; but, that we ought to love it, because it brings to us eternal life. We hence also learn what is
especially to be sought in the gospel, even the free gift of salvation; for that God there exhorts us
to repentance and fear, ought not to be separated from the grace of Christ.
But the Apostle, that he might keep us together in Christ, again repeats that life is found in him;
as though he had said, that no other way of obtaining life has been appointed for us by God the
Father. And the Apostle, indeed, briefly includes here three things: that we are all given up to death
until God in his gratuitous favor restores us to life; for he plainly declares that life is a gift from
God: and hence also it follows that we are destitute of it, and that it cannot be acquired by merits;
secondly, he teaches us that this life is conferred on us by the gospel, because there the goodness
and the paternal love of God is made known to us; lastly, he says that we cannot otherwise become
partakers of this life than by believing in Christ.
12He that hath not the Son This is a confirmation of the last sentence. It ought, indeed, to have
been sufficient, that God made life to be in none but in Christ, that it might be sought in him; but
lest any one should turn away to another, he excludes all from the hope of life who seek it not in
Christ. We know what it is to have Christ, for he is possessed by faith. He then shews that all who
are separated from the body of Christ are without life.
But this seems inconsistent with reason; for history shews that there have been great men,
endued with heroic virtues, who yet were wholly unacquainted with Christ; and it seems unreasonable
that men of so great eminence had no honor. To this I answer, that we are greatly mistaken if we
think that whatever is eminent in our eyes is approved by God; for, as it is said in Luke,
“What is highly esteemed by men is an abomination with God.” ( Luke 16:15 )
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For as the filthiness of the heart is hid from us, we are satisfied with the external appearance;
but God sees that under this is concealed the foulest filth. It is, therefore, no wonder if specious
virtues, flowing from an impure heart, and tending to no right end, have an ill odor to him. Besides,
whence comes purity, whence a genuine regard for religion, except from the Spirit of Christ? There
is, then, nothing worthy of praise except in Christ.
There is, further, another reason which removes every doubt; for the righteousness of men is
in the remission of sins. If you take away this, the sure curse of God and eternal death awaits all.
Christ alone is he who reconciles the Father to us, as he has once for all pacified him by the sacrifice
of the cross. It hence follows, that God is propitious to none but in Christ, nor is there righteousness
but in him.
Were any one to object and say, that Cornelius, as mentioned by Luke, ( Acts 10:2 ,) was accepted
of God before he was called to the faith of the gospel: to this I answer shortly, that God sometimes
so deals with us, that the seed of faith appears immediately on the first day. Cornelius had no clear
and distinct knowledge of Christ; but as he had some perception of God’s mercy, he must at the
same time understand something of a Mediator. But as God acts in ways hidden and wonderful, let
us disregard those speculations which profit nothing, and hold only to that plain way of salvation,
which he has made known to us.
1 John 5:13-15
Haec scripsi vebis credentibus in nomen
Filii Dei, ut sciatis quod vitam habetis aeternam,
et ut credatis in nomen Filii Dei.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.
Atque haec est fiducia quam habemus
erga eum, quod si quid petierimus secundum
voluntatem ejus, audit nos.14. And this is the confidence that we have
in him, that, if we ask any thing according to his
will, he heareth us:
Si autem novimus quod audit nos, quum
quid petierimus; novimus quod habemus
petitiones quas postulavimus ab eo.15. And if we know that he hear us,
whatsoever we ask, we know that we have the
petitions that we desired of him.
13These things have I written unto you As there ought to be a daily progress in faith, so he
says that he wrote to those who had already believed, so that they might believe more firmly and
with greater certainty, and thus enjoy a fuller confidence as to eternal life. Then the use of doctrine
is, not only to initiate the ignorant in the knowledge of Christ, but also to confirm those more and
more who have been already taught. It therefore becomes us assiduously to attend to the duty of
learning, that our faith may increase through the whole course of our life. For there are still in us
many remnants of unbelief, and so weak is our faith that what we believe is not yet really believed
except there be a fuller confirmation.
But we ought to observe the way in which faith is confirmed, even by having the office and
power of Christ explained to us. For the Apostle says that he wrote these things, that is, that eternal
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life is to be sought nowhere else but in Christ, in order that they who were believers already might
believe, that is, make progress in believing. It is therefore the duty of a godly teacher, in order to
confirm disciples in the faith, to extol as much as possible the grace of Christ, so that being satisfied
with that, we may seek nothing else.
As the Papists obscure this truth in various ways, and extenuate it, they shew sufficiently by
this one thing that they care for nothing less than for the right doctrine of faith; yea, on this account,
their schools ought to be more shunned than all the Scyllas and Charybdises in the world; for hardly
any one can enter them without a sure shipwreck to his faith.
The Apostle teaches further in this passage, that Christ is the peculiar object of faith, and that
to the faith which we have in his name is annexed the hope of salvation. For in this case the end of
believing is, that we become the children and the heirs of God.
14And this is the confidence He commends the faith which he mentioned by its fruit, or he
shews that in which our confidence especially is, that is, that the godly dare confidently to call on
God; as also Paul speaks in Ephesians 3:12 , that we have by faith access to God with confidence ;
and also in Romans 8:15 , that the Spirit gives us a mouth to cry Abba, Father . And doubtless, were
we driven away from an access to God, nothing could make us more miserable; but, on the other
hand, provided this asylum be opened to us, we should be happy even in extreme evils; nay, this
one thing renders our troubles blessed, because we surely know that God will be our deliverer, and
relying on his paternal love towards us, we flee to him.
Let us, then, bear in mind this declaration of the Apostle, that calling on God is the chief trial
of our faith, and that God is not rightly nor in faith called upon except we be fully persuaded that
our prayers will not be in vain. For the Apostle denies that those who, being doubtful, hesitate, are
endued with faith.
It hence appears that the doctrine of faith is buried and nearly extinct under the Papacy, for all
certainty is taken away. They indeed mutter many prayers, and prattle much about praying to God;
but they pray with doubtful and fluctuating hearts, and bid us to pray; and yet they even condemn
this confidence which the Apostle requires as necessary.
According to his will By this expression he meant by the way to remind us what is the right
way or rule of praying, even when men subject their own wishes to God. For though God has
promised to do whatsoever his people may ask, yet he does not allow them an unbridled liberty to
ask whatever may come to their minds; but he has at the same time prescribed to them a law
according to which they are to pray. And doubtless nothing is better for us than this restriction; for
if it was allowed to every one of us to ask what he pleased, and if God were to indulge us in our
wishes, it would be to provide very badly for us. For what may be expedient we know not; nay, we
boil over with corrupt and hurtful desires. But God supplies a twofold remedy, lest we should pray
otherwise than according to what his own will has prescribed; for he teaches us by his word what
he would have us to ask, and he has also set over us his Spirit as our guide and ruler, to restrain our
feelings, so as not to suffer them to wander beyond due bounds. For what or how to pray, we know
not, says Paul, but the Spirit helpeth our infirmity, and excites in us unutterable groans. (Romans
8:26.) We ought also to ask the mouth of the Lord to direct and guide our prayers; for God in his
promises has fixed for us, as it has been said, the right way of praying.
15And if we know This is not a superfluous repetition, as it seems to be; for what the Apostle
declared in general respecting the success of prayer, he now affirms in a special manner that the
godly pray or ask for nothing from God but what they obtain. But when he says that all the petitions
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of the faithful are heard, he speaks of right and humble petitions, and such as are consistent with
the rule of obedience. For the faithful do not give loose reins to their desires, nor indulge in anything
that may please them, but always regard in their prayers what God commands.
This, then, is an application of the general doctrine to the special and private benefit of every
one, lest the faithful should doubt that God is propitious to prayers of each individual, so that with
quiet minds they may wait until the Lord should perform what they pray for, and that being thus
relieved from all trouble and anxiety, they may cast on God the burden of their cares. This ease
and security ought not, however, to abate in them their earnestness in prayer, for he who is certain
of a happy event ought not to abstain from praying to God. For the certainty of faith by no means
generates indifference or sloth. The Apostle meant; that every one should be tranquil in these
necessities when he has deposited his sighs in the bosom of God.
1 John 5:16-18
Si quis viderit fratrem suum peccantem
peccato non ad mortem, petet; et dabit illi vitam16. If any man see his brother sin a sin which
is not unto death, he shall ask, and he shall give
peecanti, dico, non ad mortem: est peccatum ad
mortem; non pro illo, dico, ut quis roget.him life for them that sin not unto death. There
is a sin unto death: I do not say that he shall pray
for it.
Omnis injustitia peccatum est; et est
peccatum non ad mortem.17. All unrighteousness is sin: and there is a
sin not unto death.
Novlinus quod quisquis ex Deo genitus
est, non peccat; sed qui genitus est ex Deo servat
seipsum, et malignus non tangit eum.18. We know that whosoever is born of God
sinneth not; but he that is begotten of God
keepeth himself, and that wicked one toucheth
him not.
16If any man The Apostle extends still further the benefits of that faith which he has mentioned,
so that our prayers may also avail for our brethren. It is a great thing, that as soon as we are
oppressed, God kindly invites us to himself, and is ready to give us help; but that he hears us asking
for others, is no small confirmation to our faith in order that we may be fully assured that we shall
never meet with a repulse in our own case.
The Apostle in the meantime exhorts us to be mutually solicitous for the salvation of one another;
and he would also have us to regard the falls of the brethren as stimulants to prayer. And surely it
is an iron hardness to be touched with no pity, when we see souls redeemed by Christ’s blood going
to ruin. But he shews that there is at hand a remedy, by which brethren can aid brethren. He who
will pray for the perishing, will, he says, restore life to him; though the words, “he shall give,” may
be applied to God, as though it was said, God will grant to your prayers the life of a brother. But
the sense will still be the same, that the prayers of the faithful so far avail as to rescue a brother
from death. If we understand man to be intended, that he will give life to a brother, it is a hyperbolical
expression; it however contains nothing inconsistent; for what is given to us by the gratuitous
goodness of God, yea, what is granted to others for our sake, we are said to give to others. So great
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a benefit ought to stimulate us not a little to ask for our brethren the forgiveness of sins. And when
the Apostle recommends sympathy to us, he at the same time reminds us how much we ought to
avoid the cruelty of condemning our brethren, or an extreme rigor in despairing of their salvation.
A sin which is not unto death That we may not cast away all hope of the salvation of those who
sin, he shews that God does not so grievously punish their falls as to repudiate them. It hence follows
that we ought to deem them brethren, since God retains them in the number of his children. For he
denies that sins are to death, not only those by which the saints daily offend, but even when it
happens that God’s wrath is grievously provoked by them. For as long as room for pardon is left,
death does not wholly retain its dominion.
The Apostle, however, does not here distinguish between venial and mortal sin, as it was
afterwards commonly done. For altogether foolish is that distinction which prevails under the
Papacy. The Sorbons acknowledge that there is hardly a mortal sin, except there be the grossest
baseness, such as may be, as it were, tangible. Thus in venial sins they think that there may be the
greatest filth, if hidden in the soul. In short, they suppose that all the fruits of original sin, provided
they appear not outwardly, are washed away by the slight sprinkling of holy water! And what
wonder is it, since they regard not as blasphemous sins, doubts respecting God’s grace, or any lusts
or evil desires, except they are consented to? If the soul of man be assailed by unbelief, if impatience
tempts him to rage against God, whatever monstrous lusts may allure him, all these are to the Papists
lighter than to be deemed sins, at least after baptism. It is then no wonder, that they make venial
offenses of the greatest crimes; for they weigh them in their own balance and not in the balance of
God.
But among the faithful this ought to be an indubitable truth, that whatever is contrary to God’s
law is sin, and in its nature mortal; for where there is a transgression of the law, there is sin and
death.
What, then, is the meaning of the Apostle? He denies that sins are mortal, which, though worthy
of death, are yet not thus punished by God. He therefore does not estimate sins in themselves, but
forms a judgment of them according to the paternal kindness of God, which pardons the guilt, where
yet the fault is. In short, God does not give over to death those whom he has restored to life, though
it depends not on them that they are not alienated from life.
There is a sin unto death I have already said that the sin to which there is no hope of pardon
left, is thus called. But it may be asked, what this is; for it must be very atrocious, when God thus
so severely punishes it. It may be gathered from the context, that it is not, as they say, a partial fall,
or a transgression of a single commandment, but apostasy, by which men wholly alienate themselves
from God. For the Apostle afterwards adds, that the children of God do not sin, that is, that they
do not forsake God, and wholly surrender themselves to Satan, to be his slaves. Such a defection,
it is no wonder that it is mortal; for God never thus deprives his own people of the grace of the
Spirit; but they ever retain some spark of true religion. They must then be reprobate and given up
to destruction, who thus fall away so as to have no fear of God.
Were any one to ask, whether the door of salvation is closed against their repentance; the answer
is obvious, that as they are given up to a reprobate mind, and are destitute of the Holy Spirit, they
cannot do anything else, than with obstinate minds, become worse and worse, and add sins to sins.
Moreover, as the sin and blasphemy against the Spirit ever brings with it a defection of this kind,
there is no doubt but that it is here pointed out.
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But it may be asked again, by what evidences can we know that a man’s fall is fatal; for except
the knowledge of this was certain, in vain would the Apostle have made this exception, that they
were not to pray for a sin of this kind. It is then right to determine sometimes, whether the fallen
is without hope, or whether there is still a place for a remedy. This, indeed, is what I allow, and
what is evident beyond dispute from this passage; but as this very seldom happens, and as God sets
before us the infinite riches of his grace, and bids us to be merciful according to his own example,
we ought not rashly to conclude that any one has brought on himself the judgment of eternal death;
on the contrary, love should dispose us to hope well. But if the impiety of some appear to us not
otherwise than hopeless, as though the Lord pointed it out by the finger, we ought not to contend
with the just judgment of God, or seek to be more merciful than he is.
17All unrighteousness This passage may be explained variously. If you take it adversatively,
the sense would not be unsuitable, “Though all unrighteousness is sin, yet every sin is not unto
death.” And equally suitable is another meaning, “As sin is every unrighteousness, hence it follows
that every sin is not unto death.” Some take all unrighteousness for complete unrighteousness, as
though the Apostle had said, that the sin of which he spoke was the summit of unrighteousness. I,
however, am more disposed to embrace the first or the second explanation; and as the result is
nearly the same, I leave it to the judgment of readers to determine which of the two is the more
appropriate.
18We know that whosoever is born of God If you suppose that God’s children are wholly pure
and free from all sin, as the fanatics contend, then the Apostle is inconsistent with himself; for he
would thus take away the duty of mutual prayer among brethren. Then he says that those sin not
who do not wholly fall away from the grace of God; and hence he inferred that prayer ought to be
made for all the children of God, because they sin not unto death. A proof is added, that every one,
born of God, keeps himself, that is, keeps himself in the fear of God; nor does he suffer himself to
be so led away, as to lose all sense of religion, and to surrender himself wholly to the devil and the
flesh.
For when he says, that he is not touched by that wicked one , reference is made to a deadly
wound; for the children of God do not remain untouched by the assaults of Satan, but they ward
off his strokes by the shield of faith, so that they do not penetrate into the heart. Hence spiritual
life is never extinguished in them. This is not to sin. Though the faithful indeed fall through the
infirmity of the flesh, yet they groan under the burden of sin, loathe themselves, and cease not to
fear God.
Keepeth himself . What properly belongs to God he transfers to us; for were any one of us the
keeper of his own salvation, it would be a miserable protection. Therefore Christ asks the Father
to keep us, intimating that it is not done by our own strength. The advocates of freewill lay hold
on this expression, that they may thence prove, that we are preserved from sin, partly by God’s
grace, and partly by our own power. But they do not perceive that the faithful have not from
themselves the power of preservation of which the Apostle speaks. Nor does he, indeed, speak of
their power, as though they could keep themselves by their own strength; but he only shews that
they ought to resist Satan, so that they may never be fatally wounded by his darts. And we know
that we fight with no other weapons but those of God. Hence the faithful keep themselves from
sin, as far as they are kept by God. ( John 17:11 .)
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1 John 5:19-21
Novimus quod ex Deo sumus, et mundus
torus in maligno positus est.19And we know that we are of God, and the
whole world lieth in wickedness.
Novimus autem quod Filius Dei venit, et
dedit nobis intelligentiam, ut cognoscamus illum20. And we know that the Son of God is
come, and hath given us an understanding, that
verum; et sumus in ipso vero, in Filio ejus Jesu
Christo: Hic est verus Deus, et vita aeterna.we may know him that is true, and we are in him
that is true, even in his Son Jesus Christ. This is
the true God, and eternal life.
Filioli, custodite vos ab idolis. Amen. 21. Little children, keep yourselves from
idols. Amen.
19We are of God He deduces an exhortation from his previous doctrine; for what he had
declared in common as to the children of God, he now applies to those he was writing to; and this
he did, to stimulate them to beware of sin, and to encourage them to repel the onsets of Satan.
Let readers observe, that it is only true faith, that applies to us, so to speak, the grace of God;
for the Apostle acknowledges none as faithful, but those who have the dignity of being God’s
children. Nor does he indeed put probable conjecture, as the Sophists speak, for confidence; for he
says that we know . The meaning is, that as we have been born of God, we ought to strive to prove
by our separation from the world, and by the sanctity of our life, that we have not been in vain
called to so great all honor.
Now, this is an admonition very necessary for all the godly; for wherever they turn their eyes,
Satan has his allurements prepared, by which he seeks to draw them away from God. It would then
be difficult for them to hold on in their course, were they not so to value their calling as to disregard
all the hindrances of the world. Then, in order to be well prepared for the contest, these two things
must be borne in mind, that the world is wicked, and that our calling is from God.
Under the term world , the Apostle no doubt includes the whole human race. By saying that it
lieth in the wicked one , he represents it as being under the dominion of Satan. There is then no
reason why we should hesitate to shun the world, which condemns God and delivers up itself into
the bondage of Satan: nor is there a reason why we should fear its enmity, because it is alienated
from God. In short, since corruption pervades all nature, the faithful ought to study self-denial; and
since nothing is seen in the world but wickedness and corruption, they must necessarily disregard
flesh and blood that they may follow God. At the same time the other thing ought to be added, that
God is he who has called them, that under this protection they may oppose all the machinations of
the world and Satan.
20And we know that the Son of God is come As the children of God are assailed on every side,
he, as we have said, encourages and exhorts them to persevere in resisting their enemies, and for
this reason, because they fight under the banner of God, and certainly know that they are ruled by
his Spirit; but he now reminds them where this knowledge is especially to be found.
He then says that God has been so made known to us, that now there is no reason for doubting.
The Apostle does not without reason dwell on this point; for except our faith is really founded on
God, we shall never stand firm in the contest. For this purpose the Apostle shews that we have
obtained through Christ a sure knowledge of the true God, so that we may not fluctuate in uncertainty.
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