1 John 1

1 John 1:1

Augustine of Hippo: Who is he that with hands doth handle the Word, except because “The Word was made flesh, and dwelt in us”? Now this Word which was made flesh that it might be handled, began to be flesh, of the Virgin Mary: but not then began the Word, for the Apostle saith, “That which was from the beginning.” See whether his epistle does not bear witness to his gospel, where ye lately heard, “In the beginning was the Word, and the Word was with God.” — Ten Homilies on 1 John 1

Bede: The disciples were with Jesus from the beginning, and so they could preach what they had seen and heard in his presence without any ambiguity. — Homilies on the Gospels 2.16

Bede: That which we have seen and our hands have touched concerning the Word of life. For not only did they see the Lord with their physical eyes like the others, but they also perceived His divine power with their spiritual eyes. Especially those who saw Him transfigured on the mount, among whom was John himself. And when he says, “and our hands have touched concerning the Word of life,” he refutes the madness of the Manichaeans, who deny that the Lord assumed true flesh; the apostles could not doubt the truth of this flesh, as they attested not only by seeing but also by touching; especially John himself who, accustomed to recline on His bosom at supper, touched His limbs more freely the closer he was. And even after His resurrection from the dead, their hands touched concerning the Word of life, as they understood without any doubt that He had taken on true flesh, though now incorruptible, hearing Him say: “Touch and see, because a spirit does not have flesh and bones, as you see that I have” (Luke 24). It is well said, “and our hands have touched concerning the Word of life,” because as they proved the truth of His resurrected flesh by touching with their hands, they more surely knew Him to be the Word of life, that is, the true God. Hence Thomas, who was specially ordered to touch Him, immediately upon touching the flesh, confessed Him to be God, saying, “My Lord and my God” (John 20). — Commentary on the Catholic Epistles

Caius Presbyter of Rome: Nativity, His passion, His resurrection, His conversation with His disciples, and His twofold advent,-the first in the humiliation of rejection, which is now past, and the second in the glory of royal power, which is yet in the future. What marvel is it, then, that John brings forward these several things

Clement of Alexandria: Chap. i. 1. “That which was from the beginning; which we have seen with our eyes; which we have heard.”

Following the Gospel according to John, and in accordance with it, this Epistle also contains the spiritual principle.

What therefore he says, “from the beginning,” the Presbyter explained to this effect, that the beginning of generation is not separated from the beginning of the Creator. For when he says, “That which was from the beginning,” he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, “In the beginning was the Word.” But by the expression, “we have seen with our eyes,” he signifies the Lord’s presence in the flesh, “and our hands have handled,” he says, “of the Word of life.” He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places — this sunbeam coming in the flesh became palpable to the disciples. It is accordingly related in traditions, that John, touching the outward body itself, sent his hand deep down into it, and that the solidity of the flesh offered no obstacle, but gave way to the hand of the disciple.

“And our hands have handled of the Word of life;” that is, He who came in the flesh became capable of being touched. As also,

Ver. 2. “The life was manifested.” For in the Gospel he thus speaks: “And what was made, in Him was life, and the life was the light of men.” [John 1:3-4]

“And we show unto you that eternal life, which was with the Father, and was manifested unto you.”

He signifies by the appellation of Father, that the Son also existed always, without beginning.

Ver. 5. “For God,” he says, “is light.”

He does not express the divine essence, but wishing to declare the majesty of God, he has applied to the Divinity what is best and most excellent in the view of men. Thus also Paul, when he speaks of “light inaccessible.” [1 Timothy 6:16] But John himself also in this same Epistle says, “God is love:” [1 John 4:16] pointing out the excellences of God, that He is kind and merciful; and because He is light, makes men righteous, according to the advancement of the soul, through charity. God, then, who is ineffable in respect of His substance, is light.

“And in Him is no darkness at all,"— that is, no passion, no keeping up of evil respecting any one, [He] destroys no one, but gives salvation to all. Light moreover signifies, either the precepts of the Law, or faith, or doctrine. Darkness is the opposite of these things. Not as if there were another way; since there is only one way according to the divine precepts. For the work of God is unity. Duality and all else that exists, except unity, arises from perversity of life. — From the Latin Translation of Cassiodorus

Clement of Alexandria ((as quoted by Cassiodorus)): “That which was from the beginning; which we have seen with our eyes; which we have heard.”

Following the Gospel according to John, and in accordance with it, this Epistle also contains the spiritual principle.

What therefore he says, “from the beginning,” the Presbyter explained to this effect, that the beginning of generation is not separated from the beginning of the Creator. For when he says, “That which was from the beginning,” he touches upon the generation without beginning of the Son, who is co-existent with the Father. There was; then, a Word importing an unbeginning eternity; as also the Word itself, that is, the Son of God, who being, by equality of substance, one with the Father, is eternal and uncreate. That He was always the Word, is signified by saying, “In the beginning was the Word.” But by the expression, “we have seen with our eyes,” he signifies the Lord’s presence in the flesh, “and our hands have handled,” he says, “of the Word of life.” He means not only His flesh, but the virtues of the Son, like the sunbeam which penetrates to the lowest places,-this sunbeam coming in the flesh became palpable to the disciples. It is accordingly related in traditions, that John, touching the outward body itself, sent his hand deep down into it, and that the solidity of the flesh offered no obstacle, but gave way to the hand of the disciple.

“And our hands have handled of the Word of life; “that is, He who came in the flesh became capable of being touched. — From the Latin Translation of Cassiodorus

Didymus the Blind: Many think that these words apply to the postresurrection appearances of Jesus and say that John is speaking of himself and the other disciples who first of all heard that the Lord had risen and afterwards saw him with their own eyes, to the point where they touched his feet, his hands and his side and felt the imprint of the nails. For even if Thomas was the only one who actually made physical contact with him, he was representative of the others, for the Savior told them all to touch him and see for themselves. But others take these words in a deeper sense, noting that they do not simply speak about touching but also about handling the “word of life which was from the beginning.” Who can this refer to, other than to the one who said: “I am that I am”? Another interpretation is that we have now seen openly with our own eyes the one who was in the beginning, of whom the law and the prophets spoke, saying that he would come. He has indeed come and was seen in the flesh, and after much handling of the scriptural texts which bear witness to him, this is what we believe about the Word of life. — COMMENTARY ON 1 JOHN

Dionysius of Alexandria: The evangelist, on the other hand, has not prefixed his name even to the catholic epistle; but without any circumlocution, he has commenced at once with the mystery of the divine revelation itself in these terms: “That which was from the beginning, which we have heard, which we have seen with our eyes.” And on the ground of such a revelation as that the Lord pronounced Peter blessed, when He said: “Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” — Containing Various Sections of the Works

Ishodad of Merv: About this epistle many have erred, supposing that it was written by the apostle John, yet if they had investigated the matter they would have seen that the thought, shape and authority of this letter are greatly inferior to the sound words of the Evangelist. — COMMENTARIES

Oecumenius: This is directed towards Jews and Greeks, who also slander our mystery as being more recent. It shows therefore that it is also ancient, because from the beginning, that is, at the same time as the conceived [ἐννοηθείσῃ] beginning. Or that it is not only by law, but also of the visible creation itself, that this is more inspiring: for the former had a beginning, but this was even before that beginning. Therefore, when the mysteries of the Greeks arose yesterday or the day before, what can anyone say? Those things that are praised in the self-indulgence of the mind have received a substance that barely withstands late, when filthiness was already prevalent among men, of which both discipline and remembrance as we decline from the better to our confusion of night. Therefore, demonstrating the magnificence of our mystery from its very antiquity, John added that this is also life, and life measured not by time-based space, but having persistence and always existing with the Father, saying things that are in accordance with what was said in his Gospel. For there it is: “In the beginning was the Word, and the Word was with God, and the Word was God.” (Jn. 1:1) However, this “was” does not designate a time-based subsistence, but is the essence of a lasting thing, and the principle, basis, and foundation of all that have come to be, without which not even these could exist. Each of them, as they are born, is said to be something determined, for example, to be an angel, to be the sun, to be the sky, and all other things. But the Son, being alone, comes to participate in all things for existence. Therefore, Paul says: “In Him we live and move and have our being.” (Acts 18:28) This to have heard according to the introductory doctrine, where one first receives, comes to live itself, not corporally, but perfectly knowing, after long exercise and consideration: which is also called contact with the Word of life, which said: “I am the life.” (Jn. 14:6) However, this can also be said about the Word that was in the beginning: namely, that we have heard it would come through the law and the prophets. Therefore, we have seen and touched this one coming in the flesh: “for no one has ever seen God visibly.” (Jn. 1:18, 1 Jn. 4:12) Nor did we hastily decide from the appearance, but after a long examination, that is, the mutual questioning of the law and prophetic testimonies concerning Him, we believed in the Word appearing in the flesh. But, what we have seen, that is, we have admired with our eyes. For Θεασθαι “to have looked upon” is to gaze with wonder and astonishment. Therefore, we have not perceived or touched what was there, for who can declare this generation? (Isa. 53:8) But what has happened: either through interactions of understanding, as has already been said, or also through the senses, as Thomas after the resurrection. (Jn. 20:26) For he was one and inseparable, the same both visible and invisible, both seized and unable to be comprehended, both touched and unable to be touched, speaking in a human manner and performing miracles as God. However, we say this because of the supreme union of the Word with the flesh. The series of words is this: 1:1-2c That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have touched, of the Word of Life; for the life was revealed, and we have seen it, and bear witness: And I declare to you the eternal life which was with the Father and was revealed to us: therefore, what we have seen, we also declare to you. Here therefore the discourse responds where it is said. What therefore we have seen. However, the discourse was not reported as we have: first indeed because of the use of abbreviated words, then also despising the trivialities of the Greeks, and showing that our salvation is not in words, but in works, and making us more attentive in these matters, lest we should immediately find what is proposed there and become negligent. Furthermore, dealing with divine matters, he wished to conceal in obscurity those things which were more uplifting than could be accepted by profane ears, nor should they be safely spread to them. For it is not the act of a sensible man, nor of a discerning consideration, to throw what is holy to dogs, and to cast pearls before swine. (Matt. 7:6) — Commentary on 1 John

Peter Chrysologus: How can you believe that what always existed took a beginning later on? — SERMONS 57

Severus of Antioch: Given that this same John also said, “No one has ever seen God,” how can he assure us that the living Word of life has been seen and touched? It is clear that it was in his incarnate and human form that he was visible and touchable. What was not true of him by nature became true of him in that way, for he is one and the same indivisible Word, both visible and invisible, and without diminishing in either respect he became touchable in both his divine-human nature. For he worked his miracles in his divinity and suffered for us in his humanity. — CATENA

Tertullian: Read the testimony of John: “That which we have seen, which we have heard, which we have looked upon with our eyes, and our hands have handled, of the Word of life.” False, of course, and deceptive must have been that testimony, if the witness of our eyes, and ears, and hands be by nature a lie. — A Treatise on the Soul

Tertullian: But the very same apostles testify that they had both seen and “handled” Christ. Now, if Christ is Himself both the Father and the Son, how can He be both the Visible and the Invisible? In order, however, to reconcile this diversity between the Visible and the Invisible, will not some one on the other side argue that the two statements are quite correct: that He was visible indeed in the flesh, but was invisible before His appearance in the flesh; so that He who as the Father was invisible before the flesh, is the same as the Son who was visible in the flesh? If, however, He is the same who was invisible before the incarnation, how comes it that He was actually seen in ancient times before (coming in) the flesh? And by parity of reasoning, if He is the same who was visible after (coming in) the flesh, how happens it that He is now declared to be invisible by the apostles? How, I repeat, can all this be, unless it be that He is one, who anciently was visible only in mystery and enigma, and became more clearly visible by His incarnation, even the Word who was also made flesh; whilst He is another whom no man has seen at any time, being none else than the Father, even Him to whom the Word belongs? Let us, in short, examine who it is whom the apostles saw. — Against Praxeas

Tertullian: “That,” says John, “which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life.” Now the Word of life became flesh, and was heard, and was seen, and was handled, because He was flesh who, before He came in the flesh, was the “Word in the beginning with God” the Father, and not the Father with the Word. — Against Praxeas

Tertullian: And this species of the divine patience indeed being, as it were, at a distance, may perhaps be esteemed as among “things too high for us; " but what is that which, in a certain way, has been grasped by hand among men openly on the earth? God suffers Himself to be conceived in a mother’s womb, and awaits the time for birth; and, when born, bears the delay of growing up; and, when grown up, is not eager to be recognised, but is furthermore contumelious to Himself, and is baptized by His own servant; and repels with words alone the assaults of the tempter; while from being” Lord” He becomes” Master,” teaching man to escape death, having been trained to the exercise of the absolute forbearance of offended patience. — Of Patience

Tertullian: To God their beauty, to God their youth (is dedicated). With Him they live; with Him they converse; Him they “handle” by day and by night; to the Lord they assign their prayers as dowries; from Him, as oft as they desire it, they receive His approbation as dotal gifts. — To His Wife Book I

Tertullian: Did not certain of the disciples turn back from the Lord Himself, When they were offended? Yet the rest did not therefore think that they must turn away from following Him, but because they knew that He was the Word of Life, and was come from God, they continued in His company to the very last, after He had gently inquired of them whether they also would go away. — The Prescription Against Heretics

Theophylact of Ohrid: When John talks about having seen this life, he means that the disciples understood its meaning, and when he says that they touched it, he means that they had investigated it thoroughly. — COMMENTARY ON 1 JOHN

1 John 1:2

Andreas of Caesarea: John says this with reference to the close union of the Word with the flesh. Or perhaps he says this with reference to the resurrection, considering the way in which it was made known to the apostles by the action of Thomas. That proved that Christ rose again with the same flesh in which he had been crucified. — CATENA

Bede: And the life was manifested, etc. He refers to that life which speaks in the Gospel: “I am the resurrection and the life” (John 11); which was manifested through divine miracles declared in the flesh, and the disciples present saw what they would testify to posterity with undoubted truth, when performing signs, as John himself wrote, He manifested His glory, and His disciples believed in Him (John 2). And because the apostle John testifies that he saw the life manifested with his co-apostles, the heretic Apelles should be confounded with his followers, who contends that the same life, that is, the Lord Savior, appeared to the world not as God in truth, but as a man in fantasy. — Commentary on the Catholic Epistles

Bede: And we proclaim to you eternal life, etc. It was with the Father in eternal divinity, and appeared in time to the world in humanity. — Commentary on the Catholic Epistles

Clement of Alexandria ((as quoted by Cassiodorus)): “The life was manifested.” For in the Gospel he thus speaks: “And what was made, in Him was life, and the life was the light of men.”

“And we show unto you that eternal life, which was with the Father, and was manifested unto you.”

He signifies by the appellation of Father, that the Son also existed always, without beginning. — From the Latin Translation of Cassiodorus

Didymus the Blind: Note that there is an important difference between seeing and contemplating. For what is seen can be told to others, which is not always possible with things which are contemplated. For there are many things which may be perfectly well contemplated but which cannot be expressed in words because they are known by some ineffable understanding. In this verse it should be noticed that those who are bearing witness are not validating the life of Jesus but improving themselves by their confession. — COMMENTARY ON 1 JOHN

Oecumenius: And we declare to you eternal life, which was with the Father and was revealed to us. What we have seen and heard, we also declare to you, so that you may have fellowship with us, and our fellowship is with the Father and His Son Jesus Christ: And we write this to you, so that your joy may be complete. “And we declare to you the life.” Therefore, what we have seen, we also declare to you, John says. What is that? That he who is eternal life has been revealed to us, and we have become witnesses of him both before his crucifixion and after his resurrection. For he was indeed nailed to the cross in the flesh, and in that same flesh he rose again. And what profit do we bring you from this announcement? Namely, that just as we have taken you as partners [κοινωνοὺς] through the words of what we have seen and heard, so you may also be partners of the Father and of his Son Jesus Christ. However, having seized this, let us be complete with joy as if united with God. Or because while you are participants with us, we have our joy to the fullest; which the joyful sower will establish for the reapers, rejoicing in what they may enjoy from their labors. — Commentary on 1 John

Tertullian: For its salvation is endangered, not by its being ignorant of itself, but of the word of God. “The life,” says He, “was manifested,” not the soul. — On the Flesh of Christ

1 John 1:3

Andreas of Caesarea: What did they proclaim, but that eternal life has appeared to us and that we have become witnesses of it? What you gain from this proclamation is the right to share this experience with us. For the one who is in fellowship with us has fellowship with the Father and with his Son, Jesus Christ, and since you share in the same fellowship, we shall all have joy together, in that we have been united to God. — CATENA

Augustine of Hippo: Those saw the Lord Himself present in the flesh, and heard words from the mouth of the Lord, and told them to us. Consequently we also have heard, but have not seen. Are we then less happy than those who saw and heard? And how does he add, “That ye also may have fellowship with us”? Those saw, we have not seen, and yet we are fellows; because we hold the faith in common. For there was one who did not believe even upon seeing, and would needs handle, and so believe, and said, “I will not believe except I thrust my fingers into the place of the nails, and touch His scars.” And He did give Himself for a time to be handled by the hands of men, who always giveth Himself to be seen by the sight of the angels; and that disciple did handle, and exclaimed, “My Lord, and my God!” Because he touched the Man, he confessed the God. And the Lord, to console us who, now that He sitteth in heaven, cannot touch Him with the hand, but only reach Him with faith, said to him, “Because thou hast seen, thou hast believed; blessed are they that have not seen, and yet believe.” We are here described, we designated. Then let the blessedness take place in us, of which the Lord predicted that it should take place; let us firmly hold that which we see not; because those tell us who have seen. — Ten Homilies on 1 John 1

Bede: What we have seen and heard, we proclaim to you, etc. Blessed John clearly shows that anyone who desires to have fellowship with God must first be united with the fellowship of the Church, learn that faith, and be imbued with its sacraments, which the disciples received from the Truth dwelling in the flesh itself. Nor in any way are those less associated with God who believe through the doctrine of the apostles, than those who believed through the Lord preaching in the world himself, except insofar as the quality of faith or works distinguishes them. Hence also concerning this fellowship of the saints, which they have in the Father and the Son, the Son himself, praying to the Father, says: Holy Father, keep them in your name, which you have given to me, that they may be one as we are one (John XVII). And a little later: I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us (John XVII). — Commentary on the Catholic Epistles

Hilary of Arles: Our fellowship is in the unity of our faith here on earth and in the eternal dwelling place of God in heaven. — INTRODUCTORY COMMENTARY ON 1 JOHN

1 John 1:4

Augustine of Hippo: “That ye also,” saith he, “may have fellowship with us.” And what great matter is it to have fellowship with men? Do not despise it; see what he adds: “and our fellowship may be with God the Father, and Jesus Christ His Son. And these things,” saith he, “we write unto you, that your joy may be full.” Full joy he means in that fellowship, in that charity, in that unity. — Ten Homilies on 1 John 1

Bede: And we write these things to you so that your joy may be complete. The joy of teachers is made complete when, through preaching, they lead many to the fellowship of the holy Church, and to the fellowship of God the Father and his Son Jesus Christ, through whom the Church is strengthened and grows. Hence also Paul says to those whom he instructed in the faith: Complete my joy by being of the same mind, having the same love, being in full accord and of one mind (Philippians II). — Commentary on the Catholic Epistles

Hilary of Arles: The fullness of joy comes when we are in fellowship with the apostles, as well as of the Father, Son and Holy Spirit. — INTRODUCTORY COMMENTARY ON 1 JOHN

Theophylact of Ohrid: John says that having his hearers as fellow participants in the grace of eternal life will make him and the other disciples happy in the same way that a sower is happy to have the reapers alongside him on the day of harvest. — COMMENTARY ON 1 JOHN

1 John 1:5

Andreas of Caesarea: What is this message? It is that eternal life has appeared to us. For the Father so loved the world that he gave his only-begotten Son, and this is what we proclaim to you—that the Word of God who has come into the world and become a man is both God and light. — CATENA

Augustine of Hippo: God is the light of purified minds, not of these bodily eyes. For then the mind will be able to see that light, which right now it is not yet able to do. — LETTERS 92

Augustine of Hippo: “God is light, and there is no darkness in Him at all.” Who would dare to say that there is darkness in God? Or what is the light? Or what darkness? Lest haply he speaks of such things as pertain to these eyes of ours. “God is light.” Saith some man, “The sun also is light, and the moon also is light, and a candle is light.” It ought to be something far greater than these, far more excellent, and far more surpassing. How much God is distant from the creature, how much the Maker from the making, how much Wisdom from that which is made by Wisdom, far beyond all things must this light needs be. And haply we shall be near to it, if we get to know what this light is, and apply ourselves unto it, that by it we may be enlightened; because in ourselves we are darkness, and only when enlightened by it can we become light, and not be put to confusion by it, being put to confusion by ourselves. Who is he that is put to confusion by himself? He that knows himself to be a sinner. Who is he that by it is not put to confusion? He who by it is enlightened. What is it to be enlightened by it? He that now sees himself to be darkened by sins, and desires to be enlightened by it, draws near to it: whence the Psalm saith, “Draw near unto Him, and be ye enlightened; and your faces shall not be ashamed.” But thou shalt not be shamed by it, if, when it shall show thee to thyself that thou art foul, thine own foulness shall displease thee, that thou mayest perceive its beauty. This it is that He would teach. — Ten Homilies on 1 John 1

Bede: And this is the message which we have heard from him, etc. By this statement, blessed John both shows the excellence of divine purity, which we are also commanded to imitate, saying: Be holy, for I, the Lord your God, am holy (Leviticus XIX); and he refutes the insane doctrine of the Manicheans, who said that the nature of God was conquered and corrupted by the prince of darkness in war. — Commentary on the Catholic Epistles

Clement of Alexandria ((as quoted by Cassiodorus)): “For God,” he says, “is light.”

He does not express the divine essence, but wishing to declare the majesty of God, he has applied to the Divinity what is best and most excellent in the view of men. Thus also Paul, when he speaks of “light inaccessible.” [1 Timothy 6:16] But John himself also in this same Epistle says, “God is love:” [1 John 4:16] pointing out the excellences of God, that He is kind and merciful; and because He is light, makes men righteous, according to the advancement of the soul, through charity. God, then, who is ineffable in respect of His substance, is light.

“And in Him is no darkness at all,” - that is, no passion, no keeping up of evil respecting any one, [He] destroys no one, but gives salvation to all. Light moreover signifies, either the precepts of the Law, or faith, or doctrine. Darkness is the opposite of these things. Not as if there were another way; since there is only one way according to the divine precepts. For the work of God is unity. Duality and all else that exists, except unity, arises from perversity of life. — From the Latin Translation of Cassiodorus

Didymus the Blind: John wrote that the proclamation, by which it was stated that God is light, with no shadows in him at all, was made by the Savior himself to his disciples. Now he is sharing it with his readers so that they too might believe the same thing about God. — COMMENTARY ON 1 JOHN

Jerome: When John says that there is no darkness in the light of God, he proves that all the lights of others are stained by some blemish. — Against the Pelagians 2.7

Oecumenius: And this is the promise that we have heard from Him; and we announce to you that God is light, and in Him there is no darkness at all. Having said this, John resumes the conversation, explaining what the announcement he heard is: and he says that this is that God is light, and in Him there is no darkness at all. And where did John hear it? From Christ Himself, who said: “I am the light of the world (Jn. 8:12);” and: “I came as light into the world.” (Jn. 13:46) Light therefore is, and darkness is not in it. Spiritual light, however, stirs the eyes of our soul to its reception, turning away from all these material things, and urging solely towards its desire with loving affection. However, darkness signifies either ignorance or sin. In God, indeed, neither ignorance nor sin can be found. For these refer to material things and the structure that is found among us. If it has been said elsewhere: “Darkness has been placed as a hiding place for Him,” (Ps. 17:12) it was nonetheless said “has been placed;” not, however, “he is darkness,” as it was said, “God is light.” For it is one thing that is placed by Him who places. Here, then, darkness signifies ignorance, which consists in the fact that God cannot be comprehended: and this is ours, not God’s. Therefore, something is placed among those things that do not belong to anyone, nor for his own sake, but for someone else that concerns him. That he also calls darkness sin is evident from what has been said by the same in the Gospel. For what does John say there? “And the light shines in the darkness, and the darkness did not comprehend it (Jn. 1:5);” by calling darkness our substance, which is subject to sins, in which he was made or by which he was assumed, he did not contract impurities from it: for he did no sin, etc. — Commentary on 1 John

Origen of Alexandria: God is light, according to John. The only-begotten Son therefore is the brightness of that light, proceeding from God without separation, as brightness from light, and lightening the whole creation. — ON FIRST PRINCIPLES 1.2.7

Symeon the New Theologian: Let no one deceive you. God is light, and to those who have entered into union with him, he imparts of his own brightness to the extent that they have been purified. — DISCOURSES 15.3

Tertullian: Draw whatever (veil of) darkness you please over your deeds, “God is light.” But some think as if God were under a necessity of bestowing even on the unworthy, what He has engaged (to give); and they turn His liberality into slavery. — On Repentance

Tertullian: Nay, but this whole world is the one house of all; in which world it is more the heathen, who is found in darkness, whom the grace of God enlightens, than the Christian, who is already in God’s light. Finally, it is one “straying” which is ascribed to the ewe and the drachma: (and this is an evidence in my favour); for if the parables had been composed with a view to a Christian sinner, after the loss of his faith, a second loss and restoration of them would have been noted. — On Modesty

1 John 1:6

Andreas of Caesarea: John says that if we sin we have no fellowship with God, but if we do the works of light, then we have fellowship with one another. — CATENA

Augustine of Hippo: If “God be light, and in Him is no darkness at all, and we must have fellowship with Him,” then from us also must the darkness be driven away, that there may be light created in us, for darkness cannot have fellowship with light. “If we say that we have fellowship with Him, and walk in darkness, we lie.” Thou sayest thou hast fellowship with God, and thou walkest in darkness; “and God is light, and in Him is no darkness at all:” then how should there be fellowship between light and darkness? At this point therefore a man may say to himself, What shall I do? how shall I be light? I live in sins and iniquities. There steals upon him, as it were, a desperation and sadness. There is no salvation save in the fellowship of God. “God is light, and in Him is no darkness at all.” But sins are darkness, as the Apostle saith of the devil and his angels, that they are “rulers of this darkness.” He would not call them of darkness, save as rulers of sins, having lordship over the wicked. — Ten Homilies on 1 John 1

Bede: If we say that we have fellowship with Him, etc. He names darkness, sins, heresies, and hatreds. Therefore, the mere confession of faith alone is not sufficient for salvation, to which the testimony of good works is lacking. But neither does the rectitude of works without the simplicity of faith and love profit. For whoever is besieged by darkness in any part cannot have fellowship with Him in whom no iniquities occur. For what fellowship has light with darkness? (II Cor. VI). — Commentary on the Catholic Epistles

Clement of Alexandria: But because they have chosen to disobey the laws, they make themselves objects of hatred both to human lawgivers and to the law of God. At any rate in Numbers the man who thrust his spear into the fornicator is evidently blessed by God. And John says in his epistle: “If we say that we have fellowship with him and walk in darkness, we lie and do not the truth; but if we walk in the light as he is in the light, we have fellowship with him, and the blood of Jesus his Son cleanses us from sin.” — The Stromata Book 3

Hilary of Arles: The truth is light, so if we do not walk according to it, we are in the dark. — INTRODUCTORY COMMENTARY ON 1 JOHN

Irenaeus: A lie has no fellowship with the truth, any more than light with darkness. The presence of one excludes the other. — AGAINST HERESIES 3.5.1

Oecumenius: If we say that we have fellowship with Him and walk in darkness, we lie and do not practice the truth. But if we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. Since therefore we are called to have fellowship with God, who is light; furthermore, in such light the darkness cannot stand, as has been demonstrated, nor can we, who are partakers of the light, thereafter receive darkness in ourselves, lest we suffer the penalties of falsehood and be separated from the fellowship of light along with falsehood. Therefore, having mutual fellowship (namely, both among ourselves and with the light), we make ourselves difficult to sin. But how will this happen to us, John says, who have previously offended in many sins? For no one who is truthful and accustomed to speaking the truth will dare to say that he is without sin. Therefore, if anyone is surrounded and occupied by this fear, let him be of good spirit, he says, for he has been purified by the blood of His Son Jesus Christ shed for us, having contracted a fellowship with Him. Therefore, observe that because of the supreme union, He also calls the Son of the Father the nature assumed from us, whose blood is undoubtedly of the assumed nature and not of God. How then, is Nestorius mad and impious, who separating the flesh of the Son does not allow His mother to be called Θεοτόκον, that is, the Mother of God? “But if we walk in the light, as He is in the light,” (1 Jn. 1:7) it should be understood that the understanding of the whole sentence is the overturning of the blasphemy of the Jews (see Rev. 2:9): for they indeed said of Christ: “We know that He is a sinner.” (Jn. 9:34) John says therefore: If we do the works of light, we are partakers of him; but if we do not, we are strangers to him. How then, is he not truthful, he asks, and has committed no sin, although “he was rejected by us among sinners?” (Is. 53:12) If therefore we who said, “His blood be upon us and upon our children,” (Matt. 27:24) boldly say that we have not sinned, we deceive ourselves (1 Jn. 1:8) or are deceived, as if it were not a sin to crucify Christ. — Commentary on 1 John

Symeon the New Theologian: See to it, brothers, that while we seem to be in God and think that we have communion with him, we should not be found excluded and separated from him, since we do not now see his light. — DISCOURSES 33.2

1 John 1:7

Augustine of Hippo: “If we walk in the light, as He is in the light, we have fellowship one with another.” Let us walk in the light, as He is in the light, that we may be able to have fellowship with Him. And what are we to do about our sins? Hear what follows, “And the blood of Jesus Christ His Son shall purge us from all sin.” Great assurance hath God given! Well may we celebrate the Passover, wherein was shed the blood of the Lord, by which we are cleansed “from all sin!” Let us be assured: the “handwriting which was against us,” the bond of our slavery, the devil held, but by the blood of Christ it is blotted out. “The blood,” saith he, “of His Son shall purge us from all sin.” What meaneth, “from all sin”? Mark: even now, in the name of Christ whom these here have now confessed, who are called infants, have all their sins been cleansed. They came in old, they went out new. How, came in old, went out new? Old men they came in, infants they went out. For the old life is old age with all its dotage, but the new life is the infancy of regeneration. — Ten Homilies on 1 John 1

Bede: But if we walk in the light, etc. The distinction of words is to be noted, because he says that God is in the light, but that we ought to walk in the light. For the righteous walk in the light, as they advance to better things by serving with works of virtue. But divine holiness, to which it is said: “But you are the same” (Ps. CI), is rightly remembered to be in the light, because being full goodness always existing, it does not find where it may advance. To the faithful it is said: “Walk as children of light” (Eph. V). For the fruit of light is in all goodness and righteousness and truth. But God always exists as good, just, and true without any progress. If, therefore, we walk in the light, as He is in the light, we have fellowship with one another. Because it evidently gives an indication that we are advancing by walking in the path of light, if we rejoice in the bond of fraternal fellowship, with which we likewise may reach the true light. But even if we are found to do the works of light, if we seem to hold inviolable the rights of mutual love, we should not think that by our progress or industry we are able to be completely cleansed from sins. For it follows: — Commentary on the Catholic Epistles

Bede: And the blood of Jesus Christ, His Son, cleanses us from all sin. For indeed, the sacrament of the Lord’s passion both alleviated all past sins for us in baptism and forgives whatever we commit after baptism due to daily frailty, by the grace of the same our Redeemer. Especially when among the works of light that we perform, we humbly confess our errors to Him daily, when we receive the sacraments of His blood, when we pray for our debts to be forgiven as we forgive our debtors, when, mindful of His passion, we willingly endure each adverse thing. Remarkably, when speaking of the Lord, it is said: “And the blood of Jesus His Son”; indeed, the Son of God in the nature of divinity could not have blood; but since the same Son of God also became the Son of man, appropriately He calls the blood of the Son of God due to the unity of His person, to show that He truly assumed a body, truly shed His blood for us; and to refute the heretics who either deny that the true flesh was assumed by the Son of God or that the Lord Jesus truly suffered in the flesh which He assumed. Similar to this is what Paul says: “The Holy Spirit has made you overseers to shepherd the church of God which He purchased with His own blood” (Acts 20). — Commentary on the Catholic Epistles

Clement of Alexandria ((as quoted by Cassiodorus)): “And the blood of Jesus Christ His Son,” he says, “cleanses us.” For the doctrine of the Lord, which is very powerful, is called His blood. — From the Latin Translation of Cassiodorus

Hilary of Arles: The blood of animal sacrifices was enough to cleanse people from whatever particular sin they had committed, but the blood of Christ is sufficient to cleanse those who walk in love from all sin. — INTRODUCTORY COMMENTARY ON 1 JOHN

Tertullian: From the Epistle also of John they forthwith cull (a proof). It is said: “The blood of His Son purifieth us utterly from every sin.” Always then, and in every form, we will sin, if always and from every sin He utterly purifies us; or else, if not always, not again after believing; and if not from sin, not again from fornication. — On Modesty

1 John 1:8

Andreas of Caesarea: This is how John describes the Jews who dared to say: “Let his blood be upon us and upon our children,” as if they could crucify Christ without being sinners. If we say such things, we deceive ourselves. — CATENA

Augustine of Hippo: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” Consequently, if thou hast confessed thyself a sinner, the truth is in thee: for the Truth itself is light. Thy life hath not yet shone in perfect brightness, because there are sins in thee; but yet thou hast already begun to be enlightened, because there is in thee the confession of sins. — Ten Homilies on 1 John 1

Bede: If we say that we have no sin, etc. This sentence avails against the heresy of Pelagius, which claimed that all infants are born without sin and that the elect in this life can progress to such an extent as to be without sin. For even when the prophet says: “Behold, I was conceived in iniquity, and in sin my mother bore me” (Psalms 50), we cannot be without guilt in the world, having come into the world with guilt. But the blood of Jesus Christ, the Son of God, cleanses us from all sin so that our debts do not hold us under the power of our enemy, because the Mediator between God and man, the man Christ Jesus, freely repaid on our behalf what He did not owe. For He who undeservedly paid the debt of death in the flesh for us, freed us from the debt of the death of the soul. — Commentary on the Catholic Epistles

Caesarius of Arles: Let no one deceive you, brothers. Not to know your sin is the worst kind of sin. — SERMONS 144.4

Cyprian: Let us then acknowledge, beloved brethren, the wholesome gift of the divine mercy; and let us, who cannot be without some wound of conscience, heal our wounds by the spiritual remedies for the cleansing and purging of our sins. Nor let any one so flatter himself with the notion of a pure and immaculate heart, as, in dependence on his own innocence, to think that the medicine needs not to be applied to his wounds; since it is written, “Who shall boast that he hath a clean heart, or who shall boast that he is pure from sins? " And again, in his epistle, John lays it down, and says, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” But if no one can be without sin, and whoever should say that he is without fault is either proud or foolish, how needful, how kind is the divine mercy, which, knowing that there are still found some wounds in those that have been healed, even after their healing, has given wholesome remedies for the curing and healing of their wounds anew! — Treatise VIII On Works and Alms

Cyprian: That no one is without filth and without sin. In Job: “For who is pure from filth? Not one; even if his life be of one day on the earth.” Also in the fiftieth Psalm: “Behold, I was conceived in iniquities, and in sins hath my mother conceived me.” Also in the Epistle of John: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” — Treatise XII. Three Books of Testimonies Against the Jews.

Cyprian: After this we also entreat for our sins, saying, “And forgive us our debts, as we also forgive our debtors.” After the supply of food, pardon of sin is also asked for, that he who is fed by God may live in God, and that not only the present and temporal life may be provided for, but the eternal also, to which we may come if our sins are forgiven; and these the Lord calls debts, as He says in His Gospel, “I forgave thee all that debt, because thou desiredst me.” And how necessarily, how providently and salutarily, are we admonished that we are sinners, since we are compelled to entreat for our sins, and while pardon is asked for from God, the soul recalls its own consciousness of sin! Lest any one should flatter himself that he is innocent, and by exalting himself should more deeply perish, he is instructed and taught that he sins daily, in that he is bidden to entreat daily for his sins. Thus, moreover, John also in his epistle warns us, and says, “If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, the Lord is faithful and just to forgive us our sins.” In his epistle he has combined both, that we should entreat for our sins, and that we should obtain pardon when we ask. Therefore he said that the Lord was faithful to forgive sins, keeping the faith of His promise; because He who taught us to pray for our debts and sins, has promised that His fatherly mercy and pardon shall follow. — Treatise IV. On the Lord’s Prayer.

Didymus the Blind: Since God is light, there is no darkness in him at all, and he has nothing to do with darkness. The person who is enlightened by his light walks in the light, according to the words of the Savior himself: “While you have the light, walk in the light, lest the darkness take hold of you.” Anyone who walks in the darkness of sin but claims that his mind is not darkened and that he has a relationship with God is lying. — COMMENTARY ON 1 JOHN

Gregory the Dialogist: Finally, it must be asked why in our Redeemer Himself, the Mediator between God and men, the Spirit appeared through a dove, but in the disciples through fire? Certainly the only-begotten Son of God is the judge of the human race. But who could endure His justice if, before gathering us through gentleness, He had wished to examine our faults through zeal for righteousness? Therefore, made man for men, He showed Himself gentle to men. He did not wish to strike sinners, but to gather them. First He wished to correct gently, so that He might have those whom He would afterward save in judgment. Therefore the Spirit ought to have appeared over Him in a dove, since He was not coming to strike sins now through zeal, but still to tolerate them through gentleness. But on the contrary, the Holy Spirit ought to have been shown over the disciples in fire, so that those who were simply men, and therefore sinners, He might kindle as spiritual servants against themselves, and the sins which God would spare through gentleness, they themselves might punish in themselves through repentance. For neither could they themselves be without sin who were clinging to the heavenly teaching, as John attests, who says: If we say that we have no sin, we deceive ourselves, and the truth is not in us. Therefore He came in fire upon men, but appeared in a dove upon the Lord, because the sins which the Lord piously tolerates through gentleness, we ought to carefully observe through zeal for righteousness, and always burn away with the fire of repentance. — Forty Gospel Homilies, Homily 30

Hilary of Arles: If you say that you are not a sinner but act otherwise, you are deceiving yourself. — INTRODUCTORY COMMENTARY ON 1 JOHN

Leo the Great: It is pride to presume that it is easy not to sin, since the presumption itself is sin. — SERMONS 41.1

Oecumenius: If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us of our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us. “If we confess our sins.” John repeats the statement, using it more richly, so that the frequency of the produced refutation may restrain them by the degree of sin itself and invite them to confession. However, John indicated how much good arises from confession when he said: “Say your sins first, so that you may be justified.” (Is. 43:26) However, it was also the custom of the Teacher of this beloved disciple to repeat the same things more frequently, first moderately, then more perfectly, wishing to make the understanding of the words more effective, and striving to instill their habit into the listeners. Indeed, John called God faithful. This means “truthful”. For “Πιστός”, that is, “faithful”, is said not only of one to whom something is entrusted, but also of one who is confirmed in truth, who by his truthful manner causes others to become partakers of this as well. Therefore, God is called faithful in this way: just, indeed, as one who does not reject those who approach him, regardless of the sins they have committed. Therefore, he undoubtedly forgives the sins of those who run to holy baptism through repentance, whether they have sinned against him or against another. There, if we confess, John says, we shall obtain appropriate forgiveness. But if we shamelessly say that we have not sinned, we shall commit a double evil, both showing ourselves to be liars and slandering God, who surpasses all truth, with falsehood. For He Himself says through the Prophet: “They have repaid me evil for good.” (Ps. 109:5) And again from John’s own mouth: “If I have spoken wrongly, testify to the wrong; but if rightly, why do you strike me?” (Jn. 18:23) If, with these things being so, we still say that we have not sinned, we deny his words, which are spirit and life. (Jn. 6:64) “For the words that I speak,” he says, “are spirit and life.” And if we no longer have his word dwelling in us: what could be more serious? — Commentary on 1 John

Tertullian: If we confess our sins, faithful and just is He to remit them to us, and utterly purify us from every unrighteousness.” Does he say “from impurity? “(No): or else, if that is so, then (He “utterly purifies” us) from “idolatry” too. — On Modesty

1 John 1:9

Andreas of Caesarea: If we acknowledge our sin and confess it, he will forgive it, and not only that one but all our sins. For when a person repents and is baptized into the name of Jesus Christ, God forgives all his sins which he has committed both against himself and against heaven. — CATENA

Augustine of Hippo: “If we confess our sins, He is faithful and just to forgive us our sins, and to purge us from all iniquity.” Not only the past, but haply if we have contracted any from this life; because a man, so long as he bears the flesh, cannot but have some at any rate light sins. But these which we call light, do not thou make light of. If thou make light of them when thou weighest them, be afraid when thou countest them. Many light make one huge sin: many drops fill the river; many grains make the lump. And what hope is there? Before all, confession: lest any think himself righteous, and, before the eyes of God who seeth that which is, man, that was not and is, lift up the neck. Before all, then, confession; then, love: for of charity what is said? “Charity covereth a multitude of sins.” — Ten Homilies on 1 John 1

Augustine of Hippo: Now let us see whether he commendeth charity in regard of the sins which subsequently overtake us: because charity alone extinguisheth sins. Pride extinguisheth charity: therefore humility strengtheneth charity; charity extinguisheth sins. Humility goes along with confession, the humility by which we confess ourselves sinners: this is humility, not to say it with the tongue, as if only to avoid arrogancy, lest we should displease men if we should say that we are righteous. Tell men what thou art, tell God what thou art. Because if thou tell not God what thou art, God condemneth what He shall find in thee. Wouldest thou not that He condemn thee? Condemn thou. Wouldest thou that He forgive? Do thou acknowledge, that thou mayest be able to say unto God, “Turn Thy face from my sins.” Say also to Him those words in the same Psalm, “For I acknowledge mine iniquity.” — Ten Homilies on 1 John 1

Bede: If we confess our sins, He is faithful, etc. Because we cannot be without sin in this life, the first hope of salvation is confession, and no one should consider themselves just or lift up their neck before the eyes of God. Then comes love, because charity covers a multitude of sins (1 Peter 4), which is consequently highly recommended to us with much praise in the following parts of this Epistle. Beautifully, both are suggested together, that we should both pray for our sins and obtain God’s indulgence when we pray. Therefore, He is also called faithful to forgive sins, retaining the faithfulness of His promise, because He who taught us to pray for our sins and debts promised fatherly mercy and ensuing forgiveness. He also affirms Him to be just, because He justly forgives true confession. “That He may forgive us our sins,” he says, “and cleanse us from all iniquity.” He forgives daily and slight sins to the elect in this life, without which they cannot live on earth; He cleanses them after the dissolution of the flesh from all iniquity, bringing them into that life in which they neither wish to sin nor can. He now forgives greater temptations to those who pray, so they may not be overcome; He forgives the smallest, so they may not be injured; He then cleanses from all, so that no iniquity at all may exist among the blessed in the eternal kingdom. — Commentary on the Catholic Epistles

Cyprian: After this we also entreat for our sins, saying, “And forgive us our debts, as we also forgive our debtors.” After the supply of food, pardon of sin is also asked for, that he who is fed by God may live in God, and that not only the present and temporal life may be provided for, but the eternal also, to which we may come if our sins are forgiven; and these the Lord calls debts, as He says in His Gospel, “I forgave thee all that debt, because thou desiredst me.” And how necessarily, how providently and salutarily, are we admonished that we are sinners, since we are compelled to entreat for our sins, and while pardon is asked for from God, the soul recalls its own consciousness of sin! Lest any one should flatter himself that he is innocent, and by exalting himself should more deeply perish, he is instructed and taught that he sins daily, in that he is bidden to entreat daily for his sins. Thus, moreover, John also in his epistle warns us, and says, “If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, the Lord is faithful and just to forgive us our sins.” In his epistle he has combined both, that we should entreat for our sins, and that we should obtain pardon when we ask. Therefore he said that the Lord was faithful to forgive sins, keeping the faith of His promise; because He who taught us to pray for our debts and sins, has promised that His fatherly mercy and pardon shall follow. — Treatise IV. On the Lord’s Prayer 22

Desert Fathers: A hermit said that a man once committed a serious sin. Stricken with remorse, he went to confess to another monk. He did not tell him what he had done, but put it in the form of a question, ‘If such a thought arose in someone’s mind, would he be saved?’ The monk, who had no discretion, answered, ‘You are completely lost.’ When the brother heard this, he said, ‘Well, if I’m going to perish, I’ll go and do it in the world.’ But on his way he considered the matter and decided to tell his temptations to Silvanus, who possessed great discretion in these matters. The brother went to him and did not tell him what he had done, but again put it in the form of a question, ‘If a thought like this came into someone’s mind, could he be saved?’ Silvanus began to speak to him with texts from Scripture, and said, ‘That judgement does not only fall on people tempted to sin.’ The brother perceived the force of the saying, and began to hope, and told him what he had done. When Silvanus learnt what he had done, he acted like a skilled physician and put on his soul a poultice made of texts from Scripture, showing him that repentance is available for all who in truth and in charity turn to God. After some years Silvanus met the monk who had driven the brother to despair, and told him what had happened, and said, ‘That brother, who despaired because of your words, and was going back to the world, is now a bright star among the brothers.’ He told him this so that we may know how perilous it is when anyone confesses thoughts or sins to someone without discretion. — The Desert Fathers, Sayings of the Early Christian Monks

Tertullian: If we confess our sins, faithful and just is He to remit them to us, and utterly purify us from every unrighteousness.” Does he say “from impurity? “(No): or else, if that is so, then (He “utterly purifies” us) from “idolatry” too. — On Modesty

Tertullian: For see yet again: “If we say,” he says, “that we have not sinned, we make Him a liar, and His word is not in us.” All the more fully: “Little children, these things have I written to you, lest ye sin; and if ye shall have sinned, an Advocate we have with God the Father, Jesus Christ the righteous; and, He is the propitiation for our sins. — On Modesty

1 John 1:10

Andreas of Caesarea: If we say that we have not sinned, we reject his word, which is spirit and life. — CATENA

Augustine of Hippo: Who is there on earth without sin? Even a baby has contracted it from its parents. — SERMONS 181.1

Augustine of Hippo: “If we say that we have not sinned, we make Him a liar, and His word is not in us.” If thou shalt say, I have not sinned, thou makest Him a liar, while thou wishest to make thyself true. How is it possible that God should be a liar, and man true, when the Scripture saith the contrary, “Every man a liar, God alone true”? Consequently, God true through Himself, thou true through God; because through thyself, a liar. — Ten Homilies on 1 John 1

Bede: If we say that we have not sinned, etc. For he himself said through a man filled with his Spirit: There is no just man on earth who does good and does not sin (Ecclesiastes 7). But even through himself, he taught us that we cannot be free from sins, as he commanded us to pray thus: Forgive us our debts as we forgive our debtors (Matthew 6). Therefore, no one, being taught by Pelagius, should believe that he can live free from sins and debts, when he sees the apostles, being taught by the Lord, praying for their own sins. And elsewhere it is written: The just man falls seven times a day and rises again (Proverbs 24). For it is impossible for any of the saints not to sometimes fall into slight sins, which are committed through speech, thought, ignorance, forgetfulness, necessity, will, or surprise, and yet they do not cease to be just, because with the Lord’s help, they quickly rise from guilt. — Commentary on the Catholic Epistles

Clement of Alexandria ((as quoted by Cassiodorus)): “If we say that we have not sinned, we make Him a liar, and His word is not in us.” His doctrine, that is, or word is truth. — From the Latin Translation of Cassiodorus

John Cassian: Among holy men it is impossible not to fall into those small lapses which occur because of something said, some thought, some surreptitious act. These sins are quite different from those which are called mortal, but they are not without blame or reproach. — CONFERENCE 11.9