1 Beloved, G27 believe G4100 not G3361 every G3956 spirit, G4151 but G235 try G1381 the spirits G4151 whether G1487 they are G2076 of G1537 God: G2316 because G3754 many G4183 false prophets G5578 are gone out G1831 into G1519 the world. G2889
But G1161 there were G1096 false prophets G5578 also G2532 among G1722 the people, G2992 even G2532 as G5613 there shall be G2071 false teachers G5572 among G1722 you, G5213 who G3748 privily shall bring in G3919 damnable G684 heresies, G139 even G2532 denying G720 the Lord G1203 that bought G59 them, G846 and bring G1863 upon themselves G1438 swift G5031 destruction. G684
Little children, G3813 it is G2076 the last G2078 time: G5610 and G2532 as G2531 ye have heard G191 that G3754 antichrist G500 shall come, G2064 even G2532 now G3568 are there G1096 many G4183 antichrists; G500 whereby G3606 we know G1097 that G3754 it is G2076 the last G2078 time. G5610
For G3754 many G4183 deceivers G4108 are entered G1525 into G1519 the world, G2889 who G3588 confess G3670 not G3361 that Jesus G2424 Christ G5547 is come G2064 in G1722 the flesh. G4561 This G3778 is G2076 a deceiver G4108 and G2532 an antichrist. G500
G1161 Let G2980 the prophets G4396 speak G2980 two G1417 or G2228 three, G5140 and G2532 let G1252 the other G243 judge. G1252
G1161 To another G243 the working G1755 of miracles; G1411 G1161 to another G243 prophecy; G4394 G1161 to another G243 discerning G1253 of spirits; G4151 G1161 to another G2087 divers kinds G1085 of tongues; G1100 G1161 to another G243 the interpretation G2058 of tongues: G1100
G1161 These G3778 were G2258 more noble G2104 than those in G1722 Thessalonica, G2332 in that they G3748 received G1209 the word G3056 with G3326 all G3956 readiness of mind, G4288 and searched G350 the scriptures G1124 daily, G2250 G2596 whether G1487 those things G5023 were G2192 so. G3779
But G1161 evil G4190 men G444 and G2532 seducers G1114 shall wax G4298 worse and worse, G1909 G5501 deceiving, G4105 and G2532 being deceived. G4105
I know G1492 thy G4675 works, G2041 and G2532 thy G4675 labour, G2873 and G2532 thy G4675 patience, G5281 and G2532 how G3754 thou canst G1410 not G3756 bear G941 them which are evil: G2556 and G2532 thou hast tried G3985 them which say G5335 they are G1511 apostles, G652 and G2532 are G1526 not, G3756 and G2532 hast found G2147 them G846 liars: G5571
If there arise H6965 among H7130 you a prophet, H5030 or a dreamer H2492 of dreams, H2472 and giveth H5414 thee a sign H226 or a wonder, H4159 And the sign H226 or the wonder H4159 come to pass, H935 whereof he spake H1696 unto thee, saying, H559 Let us go H3212 after H310 other H312 gods, H430 which thou hast not known, H3045 and let us serve H5647 them; Thou shalt not hearken H8085 unto the words H1697 of that prophet, H5030 or that dreamer H2492 of dreams: H2472 for the LORD H3068 your God H430 proveth H5254 you, to know H3045 whether ye H3426 love H157 the LORD H3068 your God H430 with all your heart H3824 and with all your soul. H5315 Ye shall walk H3212 after H310 the LORD H3068 your God, H430 and fear H3372 him, and keep H8104 his commandments, H4687 and obey H8085 his voice, H6963 and ye shall serve H5647 him, and cleave H1692 unto him. And that prophet, H5030 or that dreamer H2492 of dreams, H2472 shall be put to death; H4191 because he hath spoken H1696 to turn H5627 you away from the LORD H3068 your God, H430 which brought you out H3318 of the land H776 of Egypt, H4714 and redeemed H6299 you out of the house H1004 of bondage, H5650 to thrust H5080 thee out of the way H1870 which the LORD H3068 thy God H430 commanded H6680 thee to walk in. H3212 So shalt thou put H1197 the evil H7451 away H1197 from the midst H7130 of thee.
For G1063 they that are such G5108 serve G1398 not G3756 our G2257 Lord G2962 Jesus G2424 Christ, G5547 but G235 their own G1438 belly; G2836 and G2532 by G1223 good words G5542 and G2532 fair speeches G2129 deceive G1818 the hearts G2588 of the simple. G172 For G1063 your G5216 obedience G5218 is come abroad G864 unto G1519 all G3956 men. I am glad G5463 therefore G3767 on G1909 your G5213 behalf: G1909 but yet G1161 I would have G2309 you G5209 wise G4680 unto G1519 that which is G1511 good, G3303 G18 and G1161 simple G185 concerning G1519 evil. G2556
For G1063 I G1473 know G1492 this, G5124 that G3754 after G3326 my G3450 departing G867 shall grievous G926 wolves G3074 enter in G1525 among G1519 you, G5209 not G3361 sparing G5339 the flock. G4168
And G1161 he said, G2036 Take heed G991 that ye be G4105 not G3361 deceived: G4105 for G1063 many G4183 shall come G2064 in G1909 my G3450 name, G3686 saying, G3004 G3754 I G1473 am G1510 Christ; and G2532 the time G2540 draweth near: G1448 go ye G4198 not G3361 therefore G3767 after G3694 them. G846
And G2532 then G5119 if G1437 any man G5100 shall say G2036 to you, G5213 Lo, G2400 here G5602 is Christ; G5547 or, G2228 lo, G2400 he is there; G1563 believe G4100 him not: G3361
Then G5119 if G1437 any man G5100 shall say G2036 unto you, G5213 Lo, G2400 here G5602 is Christ, G5547 or G2228 there; G5602 believe G4100 it not. G3361 For G1063 there shall arise G1453 false Christs, G5580 and G2532 false prophets, G5578 and G2532 shall shew G1325 great G3173 signs G4592 and G2532 wonders; G5059 insomuch that, G5620 if G1487 it were possible, G1415 they shall deceive G4105 the very G2532 elect. G1588 Behold, G2400 I have told G4280 you G5213 before. G4280 Wherefore G3767 if G1437 they shall say G2036 unto you, G5213 Behold, G2400 he is G2076 in G1722 the desert; G2048 go G1831 not G3361 forth: G1831 behold, G2400 he is in G1722 the secret chambers; G5009 believe G4100 it not. G3361
And G2532 Jesus G2424 answered G611 and said G2036 unto them, G846 Take heed G991 that no G3361 man G5100 deceive G4105 you. G5209 For G1063 many G4183 shall come G2064 in G1909 my G3450 name, G3686 saying, G3004 I G1473 am G1510 Christ; G5547 and G2532 shall deceive G4105 many. G4183
Beware G1161 G4337 of G575 false prophets, G5578 which G3748 come G2064 to G4314 you G5209 in G1722 sheep's G4263 clothing, G1742 but G1161 inwardly G2081 they are G1526 ravening G727 wolves. G3074 Ye shall know G1921 them G846 by G575 their G846 fruits. G2590 G3385 Do men gather G4816 grapes G4718 of G575 thorns, G173 or G2228 figs G4810 of G575 thistles? G5146
For thus saith H559 the LORD H3068 of hosts, H6635 the God H430 of Israel; H3478 Let not your prophets H5030 and your diviners, H7080 that be in the midst H7130 of you, deceive H5377 you, neither hearken H8085 to your dreams H2472 which ye cause to be dreamed. H2492 For they prophesy H5012 falsely H8267 unto you in my name: H8034 I have not sent H7971 them, saith H5002 the LORD. H3068
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 John 4
Commentary on 1 John 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
1Jo 4:1-21. Tests of False Prophets. Love, the Test of Birth from God, and the Necessary Fruit of Knowing His Great Love in Christ to Us.
1. Beloved—the affectionate address wherewith he calls their attention, as to an important subject.
every spirit—which presents itself in the person of a prophet. The Spirit of truth, and the spirit of error, speak by men's spirits as their organs. There is but one Spirit of truth, and one spirit of Antichrist.
try—by the tests (1Jo 4:2, 3). All believers are to do so: not merely ecclesiastics. Even an angel's message should be tested by the word of God: much more men's teachings, however holy the teachers may seem.
because, &c.—the reason why we must "try," or test the spirits.
many false prophets—not "prophets" in the sense "foretellers," but organs of the spirit that inspires them, teaching accordingly either truth or error: "many Antichrists."
are gone out—as if from God.
into the world—said alike of good and bad prophets (2Jo 7). The world is easily seduced (1Jo 4:4, 5).
2. Hereby—"Herein."
know … the Spirit of God—whether he be, or not, in those teachers professing to be moved by Him.
Every spirit—that is, Every teacher claiming inspiration by the Holy Spirit.
confesseth—The truth is taken for granted as established. Man is required to confess it, that is, in his teaching to profess it openly.
Jesus Christ is come in the flesh—a twofold truth confessed, that Jesus is the Christ, and that He is come (the Greek perfect tense implies not a mere past historical fact, as the aorist would, but also the present continuance of the fact and its blessed effects) in the flesh ("clothed with flesh": not with a mere seeming humanity, as the Docetæ afterwards taught: He therefore was, previously, something far above flesh). His flesh implies His death for us, for only by assuming flesh could He die (for as God He could not), Heb 2:9, 10, 14, 16; and His death implies His LOVE for us (Joh 15:13). To deny the reality of His flesh is to deny His love, and so cast away the root which produces all true love on the believer's part (1Jo 4:9-11, 19). Rome, by the doctrine of the immaculate conception of the Virgin Mary, denies Christ's proper humanity.
3. confesseth not that Jesus Christ is come in the flesh—Irenæus [3.8], Lucifer, Origen, on Mt 25:14, and Vulgate read, "Every spirit which destroys (sets aside, or does away with) Jesus (Christ)." Cyprian and Polycarp support English Version text. The oldest extant manuscripts, which are, however, centuries after Polycarp, read, "Every spirit that confesseth not (that is, refuses to confess) Jesus" (in His person, and all His offices and divinity), omitting "is come in the flesh."
ye have heard—from your Christian teachers.
already is it in the world—in the person of the false prophets (1Jo 4:1).
4. Ye—emphatical: Ye who confess Jesus: in contrast to "them," the false teachers.
overcome them—(1Jo 5:4, 5); instead of being "overcome and brought into (spiritual) bondage" by them (2Pe 2:19). Joh 10:8, 5, "the sheep did not hear them": "a stranger will they not follow, but will flee from him: for they know not the voice of strangers."
he that is in you—God, of whom ye are.
he that is in the word—the spirit of Antichrist, the devil, "the prince of this world."
5. of the world—They derive their spirit and teaching from the world, "unregenerate human nature, ruled over and possessed by Satan, the prince of this world" [Alford].
speak they of the word—They draw the matter of their conversation from the life, opinions, and feelings of the world.
the world heareth them—(Joh 15:18, 19). The world loves its own.
6. We—true teachers of Christ: in contrast to them.
are of God—and therefore speak of God: in contrast to "speak they of the world," 1Jo 4:5.
knoweth God—as his Father, being a child "of God" (1Jo 2:13, 14).
heareth us—Compare Joh 18:37, "Every one that is of the truth, heareth My voice."
Hereby—(1Jo 4:2-6); by their confessing, or not confessing, Jesus; by the kind of reception given them respectively by those who know God, and by those who are of the world and not of God.
spirit of truth—the Spirit which comes from God and teaches truth.
spirit of error—the spirit which comes from Satan and seduces into error.
7. Resumption of the main theme (1Jo 2:29). Love, the sum of righteousness, is the test of our being born of God. Love flows from a sense of God's love to us: compare 1Jo 4:9 with 1Jo 3:16, which 1Jo 4:9 resumes; and 1Jo 4:13 with 1Jo 3:24, which similarly 1Jo 4:13 resumes. At the same time, 1Jo 4:7-21 is connected with the immediately preceding context, 1Jo 4:2 setting forth Christ's incarnation, the great proof of God's love (1Jo 4:10).
Beloved—an address appropriate to his subject, "love."
love—All love is from God as its fountain: especially that embodiment of love, God manifest in the flesh. The Father also is love (1Jo 4:8). The Holy Ghost sheds love as its first fruit abroad in the heart.
knoweth God—spiritually, experimentally, and habitually.
8. knoweth not—Greek aorist: not only knoweth not now, but never knew, has not once for all known God.
God is love—There is no Greek article to love, but to God; therefore we cannot translate, Love is God. God is fundamentally and essentially LOVE: not merely is loving, for then John's argument would not stand; for the conclusion from the premises then would be this, This man is not loving: God is loving; therefore he knoweth not God IN SO FAR AS God is loving; still he might know Him in His other attributes. But when we take love as God's essence, the argument is sound: This man doth not love, and therefore knows not love: God is essentially love, therefore he knows not God.
9. toward us—Greek, "in our case."
sent—Greek, "hath sent."
into the world—a proof against Socinians, that the Son existed before He was "sent into the world." Otherwise, too, He could not have been our life (1Jo 4:9), our "propitiation" (1Jo 4:10), or our "Saviour" (1Jo 4:14). It is the grand proof of God's love, His having sent "His only-begotten Son, that we might live through Him," who is the Life, and who has redeemed our forfeited life; and it is also the grand motive to our mutual love.
10. Herein is love—love in the abstract: love, in its highest ideal, is herein. The love was all on God's side, none on ours.
not that we loved God—though so altogether worthy of love.
he loved us—though so altogether unworthy of love. The Greek aorist expresses, Not that we did any act of love at any time to God, but that He did the act of love to us in sending Christ.
11. God's love to us is the grand motive for our love to one another (1Jo 3:16).
if—as we all admit as a fact.
we … also—as being born of God, and therefore resembling our Father who is love. In proportion as we appreciate God's love to us, we love Him and also the brethren, the children (by regeneration) of the same God, the representatives of the unseen God.
12. God, whom no man hath seen at any time, hath appointed His children as the visible recipients of our outward kindness which flows from love to Himself, "whom not having seen, we love," compare Notes, 1Jo 4:11, 1Jo 4:19, 20. Thus 1Jo 4:12 explains why, instead (in 1Jo 4:11) of saying, "If God so loved us, we ought also to love God," he said, "We ought also to love one another."
If we love one another, God dwelleth in us—for God is love; and it must have been from Him dwelling in us that we drew the real love we bear to the brethren (1Jo 4:8, 16). John discusses this in 1Jo 4:13-16.
his love—rather, "the love of Him," that is, "to Him" (1Jo 2:5), evinced by our love to His representatives, our brethren.
is perfected in us—John discusses this in 1Jo 4:17-19. Compare 1Jo 2:5, "is perfected," that is, attains its proper maturity.
13. Hereby—"Herein." The token vouchsafed to us of God's dwelling (Greek, "abide") in us, though we see Him not, is this, that He hath given us "of His Spirit" (1Jo 3:24). Where the Spirit of God is, there God is. One Spirit dwells in the Church: each believer receives a measure "of" that Spirit in the proportion God thinks fit. Love is His first-fruit (Ga 5:22). In Jesus alone the Spirit dwelt without measure (Joh 3:34).
14. And we—primarily, we apostles, Christ's appointed eye-witnesses to testify to the facts concerning Him. The internal evidence of the indwelling Spirit (1Jo 4:13) is corroborated by the external evidence of the eye-witnesses to the fact of the Father having "sent His Son to be the Saviour of the world."
seen—Greek, "contemplated," "attentively beheld" (see on 1Jo 1:1).
sent—Greek, "hath sent": not an entirely past fact (aorist), but one of which the effects continue (perfect tense).
15. shall confess—once for all: so the Greek aorist means.
that Jesus is the Son of God—and therefore "the Saviour of the world" (1Jo 4:14).
16. And we—John and his readers (not as 1Jo 4:14, the apostles only).
known and believed—True faith, according to John, is a faith of knowledge and experience: true knowledge is a knowledge of faith [Luecke].
to us—Greek, "in our case" (see on 1Jo 4:9).
dwelleth—Greek, "abideth." Compare with this verse, 1Jo 4:7.
17, 18. (Compare 1Jo 3:19-21.)
our love—rather as the Greek, "LOVE (in the abstract, the principle of love [Alford]) is made perfect (in its relations) with us." Love dwelling in us advances to its consummation "with us" that is, as it is concerned with us: so Greek. Lu 1:58, "showed mercy upon (literally, 'with') her": 2Jo 2, the truth "shall be with us for ever."
boldness—"confidence": the same Greek as 1Jo 3:21, to which this passage is parallel. The opposite of "fear," 1Jo 4:18. Herein is our love perfected, namely, in God dwelling in us, and our dwelling in God (1Jo 4:16), involving as its result "that we can have confidence (or boldness) in the day of judgment" (so terrible to all other men, Ac 24:25; Ro 2:16).
because, &c.—The ground of our "confidence" is, "because even as He (Christ) is, we also are in this world" (and He will not, in that day, condemn those who are like Himself), that is, we are righteous as He is righteous, especially in respect to that which is the sum of righteousness, love (1Jo 3:14). Christ IS righteous, and love itself, in heaven: so are we, His members, who are still "in this world." Our oneness with Him even now in His exalted position above (Eph 2:6), so that all that belongs to Him of righteousness, &c., belongs to us also by perfect imputation and progressive impartation, is the ground of our love being perfected so that we can have confidence in the day of judgment. We are in, not of, this world.
18. Fear has no place in love. Bold confidence (1Jo 4:17), based on love, cannot coexist with fear. Love, which, when perfected, gives bold confidence, casts out fear (compare Heb 2:14, 15). The design of Christ's propitiatory death was to deliver from this bondage of fear.
but—"nay" [Alford].
fear hath torment—Greek, "punishment." Fear is always revolving in the mind the punishment deserved [Estius]. Fear, by anticipating punishment (through consciousness of deserving it), has it even now, that is, the foretaste of it. Perfect love is incompatible with such a self-punishing fear. Godly fear of offending God is quite distinct from slavish fear of consciously deserved punishment. The latter fear is natural to us all until love casts it out. "Men's states vary: one is without fear and love; another, with fear without love; another, with fear and love; another, without fear with love" [Bengel].
19. him—omitted in the oldest manuscripts. Translate, We (emphatical: WE on our part) love (in general: love alike Him, and the brethren, and our fellow men), because He (emphatical: answering to "we"; because it was He who) first loved us in sending His Son (Greek aorist of a definite act at a point of time). He was the first to love us: this thought ought to create in us love casting out fear (1Jo 4:18).
20. loveth not … brother whom he hath seen, how can he love God whom he hath not seen—It is easier for us, influenced as we are here by sense, to direct love towards one within the range of our senses than towards One unseen, appreciable only by faith. "Nature is prior to grace; and we by nature love things seen, before we love things unseen" [Estius]. The eyes are our leaders in love. "Seeing is an incentive to love" [ŒCUMENIUS]. If we do not love the brethren, the visible representatives of God, how can we love God, the invisible One, whose children they are? The true ideal of man, lost in Adam, is realized in Christ, in whom God is revealed as He is, and man as he ought to be. Thus, by faith in Christ, we learn to love both the true God, and the true man, and so to love the brethren as bearing His image.
hath seen—and continually sees.
21. Besides the argument (1Jo 4:20) from the common feeling of men, he here adds a stronger one from God's express commandment (Mt 22:39). He who loves, will do what the object of his love wishes.
he who loveth God—he who wishes to be regarded by God as loving Him.