What the sophists say, that God foresees those who are worthy to be adopted, is plainly refuted by these words, for, in this way the gift would not be gratuitous.

But we know that when he shall appear The conditional particle ought to be rendered as an adverb of time, when But the verb appear means not the same thing as when he used it before.

This frivolous excuse the Apostle now dissipates, when he defines sin to be a transgression of the divine law; for his object was to produce hatred and horror as to sin. The word sin seems light to some; but iniquity or transgression of the law cannot appear to be so easily forgiven.

And in him is no sin He does not speak of Christ personally, but of his whole body. Wherever Christ diffuses his efficacious grace, he denies that there is any more room for sin. He, therefore, immediately draws this inference, that they sin not who remain in Christ.

7. He that doeth righteousness The Apostle shews here that newness of life is testified by good works; nor does that likeness of which he has spoken, that is between Christ and his members, appear, except by the fruits they bring forth; as though he had said, “Since it behooves us to be conformed…

There are not however two adverse principles, such as the Manicheans have imagined; for we know that the devil is not wicked by nature or by creation, but became so through defection.

He says that they sin not who are born of God. Now, we must consider, whether God wholly regenerates us at once, or whether the remains of the old man continue in us until death.

Neither he who loveth not his brother. He accommodates a general doctrine to his own purpose. For hitherto he has been exhorting the faithful to brotherly love; now, for the same end, he refers to true righteousness. Hence this clause is added instead of an explanation.

This explanation ought to be carefully noticed, for men ever blunder as to the way of living, because they make holiness to consist of fictitious works, and while they torment themselves with trifles, they think themselves doubly acceptable to God, as the monks, who proudly call their mode of…

The argument would be more plausible, were it said that love makes us more certain of life: then confidence as to salvation would recumb on works. But the answer to this is obvious; for though faith is confirmed by all the graces of God as aids, yet it ceases not to have its foundation in the mercy…

Then the Apostle defines the thing simply as it is, when he ascribes murder to hatred. Hence is proved the folly of men, that though they abominate the name, they yet make no account of the crime itself.

It is, indeed, certain, that we are far from being equal to Christ: but the Apostle recommends to us the imitation of him; for though we do not overtake him, it is yet meet, that we should follow his steps, though at a distance.

Let this, then, be the first proposition, that no one truly loves his brethren, except he really shews this whenever an occasion occurs; the second, that as far as any one has the means, he is bound so far to assist his brethren, for the Lord thus supplies us with the opportunity to exercise love;…

18. Let us not love in word There is a concession in this first clause; for we cannot love in tongue only; but as many falsely pretend this, the Apostle concedes, according to what is often done, the name of the thing to their dissimulation, though, in the second clause, he reproves their vanity,…

Why then does the Apostle say, We shall assure our hearts before God? He reminds us by these words, that faith does not exist without a good conscience; not that assurance arises from it or depends on it, but that then only we are really and not falsely assured of our union with God, when by the…

20. For if our heart condemn us He proves, on the other hand, that they in vain possess the name and appearance of Christians, who have not the testimony of a good conscience. For if any one is conscious of guilt, and is condemned by his own heart, much less can he escape the judgment of God.

Here, however, arises a greater difficulty, which seems to leave no confidence in the whole world; for who can be found whose heart reproves him in nothing? To this I answer, that the godly are thus reproved, that they may at the same time be absolved.

He does not yet mean that a good conscience must be brought, as though it obtained favor to our prayers. Woe to us if we look on works, which have nothing in them but what is a cause of fear and trembling.

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…

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…