1 John 1:18

We know that every one who is born of God sinneth not, but the generation of God preserveth him. The Latin translator reads, γένεσις ε̉κ του̃ Θεου̃ τηζει̃ αυ̉τόν. The present Greek reading is γεννηθείς ε̉κ του̃ Θεου̃ τηζει̃ αυ̉τόν, i.e. he who is born of God keepeth himself, viz., by the virtue received from his divine birth.

And the wicked one toucheth him not. This is the third fruit of the living faith, or regeneration, by which any one through faith and grace is born again in Christ, viz., preservation from at least grave and deadly sin, and consequently from the power of the malignant one, i.e. the devil. I have explained this in cap. 3 vers. 6 and 9.

Generation is here put for the grace generating. S. Gregory and S. Bernard, for generation of God read heavenly generation. By generation here S. Gregory understands knowledge of the Divine will, with the love of the same; S. Bernard, the Divine predestination; Didymus, the regeneration of the will which takes place by voluntary conversion and repentance. But others better understand it to mean grace and charity. For by these are wrought the regeneration and renovation of the new man, that is to say, of the faithful and holy soul, and its continuance in charity.

And the wicked one (malignus),&c. By the wicked one Didymus and Thomas English understand the world. But others, generally with more correctness, understand it of the devil. For the devil is more especially the wicked or the evil one. He does not touch, i.e., does not hurt, him who is born of God. The Syriac translates, doth not come nigh him. This is what is said in Zechariah 2:8, "He that toucheth you toucheth the apple of Mine eye." And Psalms 104:15, "Touch not My Christs" (Vulg.); and S. Paul says, "God is faithful, who will not suffer you to be tempted above that ye are able."

Ver. 19. e know that we are of God, and the whole world is placed in the wicked one. For is placed the Greek reads κείται, i.e., lieth. The wicked one (malignus) i.e., the devil, as in the last verse. This is the epilogue of the Epistles. As though S. John said, This is the conclusion and the sum of my words. We ought greatly to rejoice that, being born of God, we live and abide in Him, and lead in Him a pure and holy and heavenly life. Whilst, on the contrary, the world, i.e., worldly men, are situated in the wicked one. That is, they live oppressed beneath the tyrannical power and domination of the devil, and in him they lead a life impure and wicked, which leads to hell. The Manichæans, however, are in error who think that the world is placed in the wicked one because it was made by the devil, as if he in making it breathed into it his own wickedness and malignity.

Another meaning that may be given to wicked is that it is put for wickedness, depravity. Whence Salviatus (lib. 4 de Provid.) recalls, The whole world is placed in evil. There is an allusion to Genesis 6:5, "God saw that the wickedness of man was great upon the earth, and that the whole thought of his heart was intent to evil." The Hebrew is, "the whole fashioning, or imagination, of the thoughts of his heart was evil." The whole world therefore is placed in wickedness and concupiscence which entices to every wickedness. For indeed the world, i.e. all the people of the world, in the Sin of Adam contracted original sin and concupiscence, and by this they are led to all evil. The world therefore is an ocean of crimes and a deluge of vices, according to the words in Osee (Hos 4:2), "Cursing and lying and murder and theft and adultery have been a flood, and blood hath touched blood."

Experience teaches us that the world, like Sodom, is full of covetousness, pride, deceit, luxury, gluttony, and every evil.

S. John seems to be alluding to the three evils of the world which he spoke of in chap. ii. 16, the lust of the flesh, the lust of the eyes, and the pride of life. Wherefore he who is wise flies from the world, and the conversation of worldlings, and betakes himself to a congregation of the Saints, as Lot saved himself from the burning of Sodom by fleeing to the mountain.

Listen to what was represented to S. Anselm in a heavenly vision concerning the unnumbered evils of the world, as it is related in his life: "Being rapt in an ecstasy, he beheld a mighty rushing river, into which all the filth in the world flowed from every quarter, so that nothing could be more horribly polluted than its waters. And wherever these waters reached, they carried off and bore down with them men and women, rich and poor. Anselm being full of wonder and pity at this sight, inquired how these persons were fed, and how they could live. He was told that the unhappy wretches drank and were delighted with the filthy mud by which they were borne along. Then there was added an explanation of this mystery. The world itself was the torrent in which blind mortals are hurried along by the riches and honours and other objects of their lust. And although they are so wretched that they cannot even stand, yet they count themselves happy and fortunate. After this he was led into a certain spacious and ample enclosure, and whose walls were overlaid with the purest silver, and shone in a marvellous manner. In the midst there was a meadow, and the plants which were therein were not common herbs, but all of a soft and living silver. They gently gave way to him who sat upon them, and when he arose they again stood up. The air, too, was calm and pleasant. And in short all things were sweet and delightful, so that nothing more could seem to be desirable for felicity. And it was shown to him that this was the religious life. So that without doubt God willed to teach him by this image that all things in the world are unclean, uncertain, deadly, ever rushing headlong; but that in religion, on the other hand, all things are pleasant in fine, they are all like silver, fair and precious."