1 John 5:19Meaning & Commentary from the Church Fathers

Otherwise, since the world lies in evil, nothing would prevent us from attaching ourselves to those who perish. By "world" he means those who have not placed themselves toward God in the position of sons through right deeds. For the thought of man from his youth is earnestly inclined to evil (Gen 8:21), as God showed at the flood.

And the world, which wholly lies in evil, means not creation, but worldly people living by their desires.

The fear of God is acquired when a man renounces the world and all that is in the world, gathers all his thoughts and feelings into a single contemplation of the law of God, and wholly immerses himself in the contemplation of God and in the sense of the blessedness promised to the saints.

One cannot fully renounce the world and come to a state of spiritual contemplation while remaining in the world. For as long as the passions have not been quieted, one cannot acquire peace of soul.

But the passions are not quieted as long as we are surrounded by objects that arouse them.

To come to perfect dispassion and attain perfect stillness of soul, one must labor greatly in spiritual meditation and prayer.

The Apostle added this in explanation of the preceding words: "and the evil one does not touch him." He shows why the evil one does not touch some, or has no power over some, while he rules over others.

"We know that we are of God." We know that we have been regenerated by God and have received from God the Spirit of adoption, who sealed us and made us inaccessible to the devil.

We are under God's protection. His Spirit overshadows and shields us. The enemy, the devil, fears the Spirit of God.

"And the whole world lies in evil." The realm of the devil is the whole world, that is, all people not regenerated by God and not overshadowed by the Holy Spirit.

The devil rules over such people. All the unregenerated, being born in sins, remain in the bonds of sin, in the realm of the devil.

The whole world lies in evil. As has been noted, this world is the opposite of God. That is, by "world" one should understand the prince of this world (Jn 12:31 and elsewhere) and his children. Such are especially the heretics and false teachers of whom the Apostle spoke, and also those who follow the desires of the world (1 Jn 2:16).

"Yet lest anyone think that his nature, the nature of the regenerated man, is transformed and already becomes uncatchable by sin, he adds: 'he keeps himself.' That is, if he does not keep and guard himself from the evil one, he will certainly sin. Thus he does not attain sinlessness by nature, but by the great gift of God. Having adopted us, God has counted us worthy of such grace that, by preserving and keeping the gift bestowed on us by Him, we are able not to sin" (Theophylact).

"We know" (v. 19) from divine revelation, from our own experience, and from the testimony of the Holy Spirit, that we who believe in the name of the Son of God (1 Jn 5:13) are born of God (1 Jn 1:4, 18; 3:9-10) by the word of truth.

In concluding the Epistle, the apostle reminds Christians of their high dignity. By this he makes known that sins should be impossible for them.

First, they have been regenerated by God. Second, they are morally obliged to keep themselves in accordance with their great election. Third, the chief author of evil, the devil, has been conquered by the Redeemer of Christians and does not dare touch them.

Desiring with authority to move Christians toward virtue, the apostle speaks so confidently of their moral powers that the impossibility of their sins is presented as already existing.

In conclusion (5:18-21), the Apostle briefly sets forth the chief thoughts of the Epistle. He says that one born of God does not sin, because he keeps himself, and the evil one does not touch him. Christians are of God, while the world, that is, unbelievers, lies in evil. The Son of God, who came to earth, gave us light and understanding for the true knowledge of God and for receiving eternal life, that is, salvation. All this should move Christians to keep themselves from idols, meaning from idolatry and godlessness in general, as a state opposed to the true faith.

The world lies in evil. But what a destructive triumph of evil it is when a man considers himself entitled to create both religion and rules of morality for himself, and wants to be the supreme judge of his own conscience and actions. This is precisely what philosophers without God and mad speculators preach, desire, and lead others toward.

The world, that is, the adherents of the world, is subject to a destructive principle. John says "whole" because we are all born in sin. We know that these words, spoken about the world, refer to evil people. We do not believe, as the heretics do, that the world, founded upon evil, is the creation of some demiurge.