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1 John 1:3-7

3. That which we have seen and heard declare we unto you, that ye also
may have fellowship with us: and truly our fellowship is with the
Father, and with his Son Jesus Christ.

3. Quod vidimus et audivimus, annuntiamus vobis, ut et vos societatem
habeatis nobiscum, et societas nostra sit cum Patre et cure filio ejus
Jesu Christo.

4. And these things write we unto you, that your joy may be full.

4. Et hæc scribimus vobis, ut gaudium vestrum sit completum.

5. This then is the message which we have heard of him, and declare
unto you, that God is light, and in him is no darkness at all.

5. Et haec est promissio quam annuntiamus, quod Deus lux est, et
tenebrae in eo non sunt ullae.

6. If we say that we have fellowship with him, and walk in darkness, we
lie, and do not the truth:

6. Si dixerimus quod societatem habemus cum eo, et in tenebris
ambulamus, mentimur, et veritatem non facimus.

7. But if we walk in the light, as he is in the light, we have
fellowship one with another, and the blood of Jesus Christ his Son
cleanseth us from all sin.

7. Si autem in luce ambulamus, sicut ipse in luce est, societatem
habemus inter nos mutuam, et sanguis Jesu Christi filii ejus emundat
nos ab omni peccato.


3 That which we have seen. He now repeats the third time the words,
seen and heard, that nothing might be wanting as to the real certainty
of his doctrine. And it ought to be carefully noticed, that the heralds
of the Gospel chosen by Christ were those who were fit and faithful
witnesses of all those things which they were to declare. He also
testifies of the feeling of their heart, for he says that he was moved
by no other reason to write except to invite those to whom he was
writing to the participation of an inestimable good. It hence appears
how much care he had for their salvation; which served not a little to
induce them to believe; for extremely ungrateful we must be, if we
refuse to hear him who wishes to communicate to us a part of that
happiness which he has obtained.

He also sets forth the fruit received from the Gospel, even that we are
united thereby to God, and to his Son Christ in whom is found the chief
good. It was necessary for him to add this second clause, not only that
he might represent the doctrine of the Gospel as precious and lovely,
but that he might also show that he wished them to be his associates
for no other end but to lead them to God, so that they might be all one
in him. For the ungodly have also a mutual union between themselves,
but it is without God, nay, in order to alienate themselves more and
more from God, which is the extreme of all evils. It is, indeed, as it
has been stated, our only true happiness, to be received into God's
favor, so that we may be really united to him in Christ; of which John
speaks in the seventeenth chapter of his gospel.

In short, John declares, that as the apostles were adopted by Christ as
brethren, that being gathered into one body, they might together be
united to God, so he does the same with other colleagues; though many,
they are yet made partakers of this holy and blessed union.

4 That your joy may be full By full joy, he expresses more clearly the
complete and perfect happiness which we obtain through the Gospel; at
the same time he reminds the faithful where they ought to fix all their
affections. True is that saying,

"Where your treasure is, there will be your heart also."
(Matthew 6:21.)

Whosoever, then, really perceives what fellowship with God is, will be
satisfied with it alone, and will no more burn with desires for other
things.

"The Lord is my cup," says David, "and my heritage; the lines have
fallen for me on an excellent lot." (Psalm 16:5, 6.)

In the same manner does Paul declare that all things were deemed by him
as dung, in comparison with Christ alone. (Philippians 3:8.) He,
therefore, has at length made a proficiency in the Gospel, who esteems
himself happy in having communion with God, and acquiesces in that
alone; and thus he prefers it to the whole world, so that he is ready
for its sake to relinquish all other things.

5 This then is the message, or promise. I do not disapprove of the
rendering of the old interpreter, "This is the annunciation," or
message; for though epangelia means for the most part a promise, yet,
as John speaks here generally of the testimony before mentioned, the
context seems to require the other meaning, except you were to give
this explanation, "The promise which we bring to you, includes this, or
has this condition annexed to it." Thus, the meaning of the Apostle
would become evident to us. [60] For his object here was not to include
the whole doctrine of the Gospel, but to shew that if we desire to
enjoy Christ and his blessings, it is required of us to be conformed to
God in righteousness and holiness. Paul says the same thing in the
second chapter of the Epistle to Titus, "Appeared has the saving grace
of God to all, that denying ungodliness and worldly lusts, we may live
soberly and righteously and holily in this world;" except that here he
says metaphorically, that we are to walk in the light, because God is
light.

But he calls God light, and says that he is in the light; such
expressions are not to be too strictly taken. Why Satan is called the
prince of darkness is sufficiently evident. When, therefore, God on the
other hand is called the Father of light, and also light, we first
understand that there is nothing in him but what is bright, pure, and
unalloyed; and, secondly, that he makes all things so manifest by his
brightness, that he suffers nothing vicious or perverted, no spots or
filth, no hypocrisy or fraud, to lie hid. Then the sum of what is said
is, that since there is no union between light and darkness, there is a
separation between us and God as long as we walk in darkness; and that
the fellowship which he mentions, cannot exist except we also become
pure and holy.

In him is no darkness at all. This mode of speaking is commonly used by
John, to amplify what he has affirmed by a contrary negation. Then, the
meaning is, that God is such a light, that no darkness belongs to him.
It hence follows, that he hates an evil conscience, pollution, and
wickedness, and everything that pertains to darkness.

6 If we say It is, indeed, an argument from what is inconsistent, when
he concludes that they are alienated from God, who walk in darkness.
This doctrine, however, depends on a higher principle, that God
sanctifies all who are his. For it is not a naked precept that he
gives, which requires that our life should be holy; but he rather shews
that the grace of Christ serves for this end to dissipate darkness, and
to kindle in us the light of God; as though he had said, "What God
communicates to us is not a vain fiction; for it is necessary that the
power and effect of this fellowship should shine forth in our life;
otherwise the possession of the gospel is fallacious." What he adds,
and do not the truth, is the same as if he had said, "We do not act
truthfully. We do not regard what is true and right." And this mode of
speaking, as I have before observed, is frequently used by him.

7 But if we walk in the light. He now says, that the proof of our union
with God is certain, if we are conformable to him; not that purity of
life conciliates us to God, as the prior cause; but the Apostle means,
that our union with God is made evident by the effect, that is, when
his purity shines forth in us. And, doubtless, such is the fact;
wherever God comes, all things are so imbued with his holiness, that he
washes away all filth; for without him we have nothing but filth and
darkness. It is hence evident, that no one leads a holy life, except he
is united to God.

In saying, We have fellowship one with another, he does not speak
simply of men; but he sets God on one side, and us on the other.

It may, however, be asked, "Who among men can so exhibit the light of
God in his life, as that this likeness which John requires should
exist; for it would be thus necessary, that he should be wholly pure
and free from darkness." To this I answer, that expressions of this
kind are accommodated to the capacities of men; he is therefore said to
be like God, who aspires to his likeness, however distant from it he
may as yet be. The example ought not to be otherwise applied than
according to this passage. He walks in darkness who is not ruled by the
fear of God, and who does not, with a pure conscience, devote himself
wholly to God, and seek to promote his glory. Then, on the other hand,
he who in sincerity of heart spends his life, yea, every part of it, in
the fear and service of God, and faithfully worships him, walks in the
light, for he keeps the right way, though he may in many things offend
and sigh under the burden of the flesh. Then, integrity of conscience
is alone that which distinguishes light from darkness.

And the blood of Jesus Christ After having taught what is the bond of
our union with God, he now shews what fruit flows from it, even that
our sins are freely remitted. And this is the blessedness which David
describes in the thirty-second Psalm, in order that we may know that we
are most miserable until, being renewed by God's Spirit, we serve him
with a sincere heart. For who can be imagined more miserable than that
man whom God hates and abominates, and over whose head is suspended
both the wrath of God and eternal death?

This passage is remarkable; and from it we first learn, that the
expiation of Christ, effected by his death, does then properly belong
to us, when we, in uprightness of heart, do what is right and just for
Christ is no redeemer except to those who turn from iniquity, and lead
a new life. If, then, we desire to have God propitious to us, so as to
forgive our sins, we ought not to forgive ourselves. In short,
remission of sins cannot be separated from repentance, nor can the
peace of God be in those hearts, where the fear God does not prevail.

Secondly, this passage shews that the gratuitous pardon of sins is
given us not only once, but that it is a benefit perpetually residing
in the Church, and daily offered to the faithful. For the Apostle here
addresses the faithful; as doubtless no man has ever been, nor ever
will be, who can otherwise please God, since all are guilty before him;
for however strong a desire there may be in us of acting rightly, we
always go haltingly to God. Yet what is half done obtains no approval
with God. In the meantime, by new sins we continually separate
ourselves, as far as we can, from the grace of God. Thus it is, that
all the saints have need of the daily forgiveness of sins; for this
alone keeps us in the family of God.

By saying, from all sin, he intimates that we are, on many accounts,
guilty before God; so that doubtless there is no one who has not many
vices. But he shews that no sins prevent the godly, and those who fear
God, from obtaining his favor. He also points out the manner of
obtaining pardon, and the cause of our cleansing, even because Christ
expiated our sins by his blood; but he affirms that all the godly are
undoubtedly partakers of this cleansing.

The whole of his doctrine has been wickedly perverted by the sophists;
for they imagine that pardon of sins is given us, as it were, in
baptism. They maintain that there only the blood of Christ avails; and
they teach, that after baptism, God is not otherwise reconciled than by
satisfactions. They, indeed, leave some part to the blood of Christ;
but when they assign merit to works, even in the least degree, they
wholly subvert what John teaches here, as to the way of expiating sins,
and of being reconciled to God. For these two things can never
harmonize together, to be cleansed by the blood of Christ, and to be
cleansed by works: for John assigns not the half, but the whole, to the
blood of Christ.

The sum of what is said, then, is, that the faithful know of a
certainty, that they are accepted by God, because he has been
reconciled to them through the sacrifice of the death of Christ. And
sacrifice includes cleansing and satisfaction. Hence the power and
efficiency of these belong to the blood of Christ alone.

Hereby is disproved and exposed the sacrilegious invention of the
Papists as to indulgences; for as though the blood of Christ were not
sufficient, they add, as a subsidy to it, the blood and merits of
martyrs. At the same time, this blasphemy advances much further among
us; for as they say that their keys, by which they hold as shut up the
remission of sins, open a treasure made up partly of the blood and
merits of martyrs, and partly of the worlds of supererogation, by which
any sinner may redeem himself, no remission of sins remains for them
but what is derogatory to the blood of Christ; for if their doctrine
stands, the blood of Christ does not cleanse us, but comes in, as it
were, as a partial aid. Thus consciences are held in suspense, which
the Apostle here bids to rely on the blood of Christ.
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[60] Griesbach has substituted angelia for the word here used, as being
most approved; but the other, epangelia, has also a similar meaning,
announcement, or message, or command, though in the New Testament it is
mostly taken in the sense of a promise. -- Ed
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