1 John 2:15Meaning & Commentary from the Church Fathers

Having applied the teaching to spiritual ages, the Apostle adds an exhortation: Do not love the world. He says this as though to children, for children always tremble with joy before what seems pleasant. Then he states the reason why no one should love the world or the things in the world. After this he offers teaching to fathers and young men, who are more capable and perfect. So that you may not understand by the world the whole of heaven and earth, the Apostle explains what the world and the things in the world are. First, by the world he means wicked people, who do not have the Father's love in themselves. Second, by the things in the world he means what is done according to fleshly desire. Acting through the senses, it stirs up desire.

What else are worldly affairs but vanity, to which some are attached without any profit? Or rather, they seem wholly given over to it. What are they but the excessive and senseless cares of this life?

A wise father exhorts unreasonable sons not to love what quickly passes away. This is the crown of a most prudent master, which befits every righteous person.

The saints turn the eyes of their heart with the greatest liveliness toward the contemplation of the radiance of God's glory. They cannot bear even the fleeting shadows of fleshly thoughts, and they turn away from everything that draws the mind's gaze from this light. The blessed Apostle, wishing to instill such a disposition in all, says: "Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the desire of the flesh, the desire of the eyes, and the pride of life, is not of the Father, but is of this world. And the world passes away, and its desire, but he who does the will of God abides forever." Therefore the saints turn away from everything worldly that is in the world.

The apostle addresses these words to all the sons of the Church without exception. Certainly he speaks to those who are fathers by discernment and maturity in faith, to children by piety and humility, and to boys or youths who have gained victory in the struggle with temptations.

To all alike he counsels that they use worldly things as necessity requires, but not cleave in heart to what is superficial and passing.

Let us flee, then, from the world and from what is in the world, beloved brothers. For what is the world and what is worldly to us? Let us flee and press on until we grasp something stable and imperishable.

For everything decays and passes like a dream. Nothing among visible things is firm or solid.

Adam, our forefather, was placed by God in Paradise. Then he stood between God and creation, between heaven and earth. When, at the counsel of the evil spirit, he turned to creation and tasted the forbidden fruit, he departed from his Creator. He turned toward God's creature the love that he ought to have had for his Creator. By this he sinned grievously and perished. So too the Christian, washed and renewed by the laver of Holy Baptism, is placed in the Holy Church and abides between God and creation, between heaven and earth. God says to all Christians: "Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him" (1 Jn 2:15). When a Christian turns to the world and to earthly things, he turns away from God and heaven. When he loves creatures, he departs in love from the Creator. Thus in his heart he departs from God and cleaves to creation. Like Adam, he is always stretching out his hand toward the forbidden tree.

"Do not love the world, nor the things in the world." By the world the apostle does not mean the totality of God's creations, since they received their being from God, and after the completion of creation the Lord Himself said that all this was very good (Gen 1).

Nor does he mean the human race in general, which is loved by God Himself (Jn 3:10). Rather, he means everything in the world and in men that has been corrupted by sin and gives food to sin.

This is what has become hostile to God (Jas 4:4) and lies in evil (1 Jn 5:19). In other words, it is that which within man himself draws him toward sin (Rom 7:17 and following).

Having shown that love for God and for neighbors forms the foundation of Christian activity (1 Jn 2:7-11), and having addressed Christians with special appeal according to their spiritual ages (1 Jn 2:12-14), the Apostle forcefully and decisively unfolds the opposite thought. He shows what is unworthy of man’s love for God and neighbors, and what is contrary to God’s love for man.

Turning again to all, the Apostle implores Christians to keep away from the vain and sinful world. In that world everything proceeds from self-love with its threefold desires: of the flesh, of the eyes, and of pride. These are subdivided into an endless multitude of passions and sins that lead to death. Here again one hears the spirit of the Lord's farewell discourse about the world lying in evil (see Jn 15:19; Jn 18:14-15). "Do you not know that friendship with the world is enmity with God?" says the holy Apostle James (Jas 4:4). But the enemies of the Lord will not stand in His judgment (see Ps 2:12). The very enticements of desire that move men to crimes are not eternal. Finally, this whole world itself is not eternal.

Since they are friends of God, so that whoever would wish to be in the world becomes an enemy of God, it follows that whoever wishes to be God's friend and to have His love for himself must withdraw from love for the world and for everything in it. Lest anyone think that by the word world the structure of heaven and earth and the things in them is meant here, John explained what the words "the things in them" concern, so that we too might know. The things in them are the passionate and materialistic disposition of the soul, signified by the desire of the flesh that wars against the soul, and by the desire of the eyes. From what has been said one may also conclude that the visible world is no longer loved by those who have transcended it, so that they may contemplate not the temporal but the eternal.