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1 John 3:23-24

23. And this is his commandment, That we should believe on the name of
his Son Jesus Christ, and love one another, as he gave us commandment.

23. Et hoc est praeceptum ejus, ut eredamns riomini Filii ejus Jesu
Christi, et nos diligamus invicem, sicuti praeceptum dedit nobis.

24. And he that keepeth his commandments dwelleth in him, and he in
him. And hereby we know that he abideth in us, by the Spirit which he
hath given us.

24. Qui servat praecepta ejus, in ipso manet, et ipse in eo; atque in
hoc cognoscimus quod manet in nobis, ex Spiritu quem nobis dedit.


23 And this is his commandment He again accommodates a general truth to
his own purpose. The meaning is, that such is the discord between us
and God, that we are kept off from an access to him, except we are
united by love to one another. At the same time he does not here
commend love alone, as before, but joins it as the companion and
attendant of faith.

The Sophists by their glosses distort these words, as though liberty to
pray were obtained by us, partly by faith and partly by works. As John
requires us to keep God's commandments that we may pray aright, and
afterwards teaches us that this keeping refers to faith and love, they
conclude, that from these two things ought we to derive confidence in
prayer. But I have already several times reminded you, that the subject
here is not how or by what means men may prepare themselves so that
they may have confidence to pray to God, for he speaks not here of the
cause of ills or of any worthiness. John only shews, that God favors
none with the honor and privilege of intercourse with himself but his
own children, even those who have been regenerated by his Spirit. The
import, then, of what is said is, Where the fear and love of God do not
prevail, it cannot be that God will hear prayer.

But if it be our purpose to obey his commandments, let us see what he
commands. He does not, however, separate faith from love; but he
requires both together from us. And this is the reason why he uses the
word commandment in the singular number.

But this is a remarkable passage; for he defines briefly as well as
lucidly in what the whole perfection of a holy life consists. There is
then no reason that we should allege any difficulty, since God does by
no means lead us about through long labyrinths, but simply and shortly
sets before us what is right and what he approves. Besides, in this
brevity there is no obscurity, for he shews to us clearly the beginning
and the end of a life rightly formed. But that a mention is here only
made of brotherly love, while the love of God is omitted, the reason
is, as we have elsewhere said, that as brotherly love flows from the
love of God, so it is a sure and real evidence of it.

On the name of his Son The name refers to preaching; and this
connection deserves to be noticed, for few understand what it is to
believe on Christ; but from this mode of speaking, we may easily
conclude that the only right faith is that which embraces Christ as he
is set forth in the Gospel. Hence also it is, that there is no faith
without teaching, as Paul also shews to us in Romans 10:14. We must at
the same time observe, that the Apostle includes faith in the knowledge
of Christ; for he is the living image of the Father, and in him are
laid up all the treasures of wisdom and knowledge. As soon, then, as we
turn aside from him, we cannot do anything else but wander in error.

24 And he that keepeth his commandments He confirms what I have already
stated, that the union we have with God is evident when we entertain
mutual love: not that our union begins thereby, but that it cannot be
fruitless or without effect whenever it begins to exist. And he proves
this by adding a reason, because God does not abide in us, except his
Spirit dwells in us. But wherever the Spirit is, he necessarily
manifests his power and efficiency. We hence readily conclude, that
none abide in God and are united to him, but those who keep his
commandments.

When, therefore, he says, and by this we know, the copulative, and, as
a reason is here given, is to be rendered, "for," or, "because." But
the character of the present reason ought to be considered; for though
the sentence in words agrees with that of Paul, when he says that the
Spirit testifies to our hearts that we are the children of God, and
that we through him cry to God, Abba, Father, yet there is some
difference in the sense; for Paul speaks of the certainty of gratuitous
adoption, which the Spirit of God seals on our hearts; but John here
regards the effects which the Spirit produces while dwelling in us, as
Paul himself does, when he says, that those are God's children who are
led by the Spirit of God; for there also he is speaking of the
mortification of the flesh and newness of life.

The sum of what is said is, that it hence appears that we are God's
children, that is, when his Spirit rules and governs our life. John at
the same time teaches us, that whatever good works are done by us,
proceed from the grace of the Spirit, and that the Spirit is not
obtained by our righteousness, but is freely given to us.