Text -- 1 John 4:6-21 (NET)

4:6 We are from God; the person who knows God listens to us, but whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of deceit.

God is Love

4:7 Dear friends, let us love one another, because love is from God, and everyone who loves has been fathered by God and knows God. 4:8 The person who does not love does not know God, because God is love. 4:9 By this the love of God is revealed in us: that God has sent his one and only Son into the world so that we may live through him. 4:10 In this is love: not that we have loved God, but that he loved us and sent his Son to be the atoning sacrifice for our sins. 4:11 Dear friends, if God so loved us, then we also ought to love one another. 4:12 No one has seen God at any time. If we love one another, God resides in us, and his love is perfected in us. 4:13 By this we know that we reside in God and he in us: in that he has given us of his Spirit. 4:14 And we have seen and testify that the Father has sent the Son to be the Savior of the world. 4:15 If anyone confesses that Jesus is the Son of God, God resides in him and he in God. 4:16 And we have come to know and to believe the love that God has in us. God is love, and the one who resides in love resides in God, and God resides in him. 4:17 By this love is perfected with us, so that we may have confidence in the day of judgment, because just as Jesus is, so also are we in this world. 4:18 There is no fear in love, but perfect love drives out fear, because fear has to do with punishment. The one who fears punishment has not been perfected in love. 4:19 We love because he loved us first. 4:20 If anyone says “I love God” and yet hates his fellow Christian, he is a liar, because the one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen. 4:21 And the commandment we have from him is this: that the one who loves God should love his fellow Christian too.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Jo 4:6

We ( hēmeis ).

In sharp contrast with the false prophets and the world. We are in tune with the Infinite God. Hence "he that knoweth God"(ho ginōskōn ton theon , present active articular participle, the one who keeps on getting acquainted with God, growing in his knowledge of God) "hears us"(akouei hēmōn ). This is one reason why sermons are dull (some actually are, others so to dull hearers) or inspiring. There is a touch of mysticism here, to be sure, but the heart of Christianity is mysticism (spiritual contact with God in Christ by the Holy Spirit). John states the same idea negatively by a relative clause parallel with the preceding articular participle, the negative with both clauses. John had felt the cold, indifferent, and hostile stare of the worldling as he preached Jesus.

Robertson: 1Jo 4:6

By this ( ek toutou ).

"From this,"deduction drawn from the preceding; only example in the Epistle for the common en toutōi as in 1Jo 4:2. The power of recognition (ginōskomen , we know by personal experience) belongs to all believers (Westcott). There is no reason for Christians being duped by "the spirit of error"(to pneuma tēs planēs ), here alone in the N.T., though we have pneumasin planois (misleading spirits) in 1Ti 4:1. Rejection of the truth may be due also to our not speaking the truth in love (Eph 4:15).

Robertson: 1Jo 4:7

Of God ( ek tou theou ).

Even human love comes from God, "a reflection of something in the Divine nature itself"(Brooke). John repeats the old commandment of 1Jo 2:7. Persistence in loving (present tense agapōmen indicative and agapōn participle) is proof that one "has been begotten of God"(ek tou theou gegennētai as in 1Jo 2:29) and is acquainted with God. Otherwise mere claim to loving God accompanied by hating one’ s brother is a lie (1Jo 2:9-11).

Robertson: 1Jo 4:8

He that loveth not ( ho mē agapōn ).

Present active articular participle of agapaō "keeps on not loving."

Robertson: 1Jo 4:8

Knoweth not God ( ouk egnō ton theon ).

Timeless aorist active indicative of ginōskō , has no acquaintance with God, never did get acquainted with him.

Robertson: 1Jo 4:8

God is love ( ho theos agapē estin ).

Anarthrous predicate, not hē agapē . John does not say that love is God, but only that God is love. The two terms are not interchangeable. God is also light (1Jo 1:5) and spirit (Joh 4:24).

Robertson: 1Jo 4:9

Was manifested ( ephanerōthē ).

First aorist passive indicative of phaneroō . The Incarnation as in 1Jo 3:5. Subjective genitive as in 1Jo 2:5.

Robertson: 1Jo 4:9

In us ( en hēmin ).

In our case, not "among us"nor "to us."Cf. Gal 1:16.

Robertson: 1Jo 4:9

Hath sent ( apestalken ).

Perfect active indicative of apostellō , as again in 1Jo 4:14, the permanent mission of the Son, though in 1Jo 4:10 the aorist apesteilen occurs for the single event. See Joh 3:16 for this great idea.

Robertson: 1Jo 4:9

His only-begotten Son ( ton huion autou ton monogenē ).

"His Son the only-begotten"as in Joh 3:16. John applies monogenēs to Jesus alone (Joh 1:14, Joh 1:18), but Luke (Luk 7:12; Luk 8:42; Luk 9:38) to others. Jesus alone completely reproduces the nature and character of God (Brooke).

Robertson: 1Jo 4:9

That we might live through him ( hina zēsōmen di' autou ).

Purpose clause with hina and the first aorist (ingressive, get life) active subjunctive of zaō . "Through him"is through Christ, who is the life (Joh 14:6). Christ also lives in us (Gal 2:20). This life begins here and now.

Robertson: 1Jo 4:10

Not that ( ouch hoti )

- but that (all' hoti ). Sharp contrast as in Joh 7:22; 2Co 7:9; Phi 4:17.

Robertson: 1Jo 4:10

We loved ( ēgapēsamen ).

First aorist active indicative, but B reads ēgapēkamen (perfect active, we have loved).

Robertson: 1Jo 4:10

He ( autos ).

Emphatic nominative (God).

Robertson: 1Jo 4:10

To be the propitiation ( hilasmon ).

Merely predicate accusative in apposition with huion (Son). For the word see 1Jo 2:2; Rom 3:25 for hilastērion , and for peri see also 1Jo 2:2.

Robertson: 1Jo 4:11

If God so loved us ( ei houtōs ho theos ēgapēsen hēmas ).

Condition of first class with ei and the first aorist active indicative. As in Joh 3:16, so here houtōs emphasises the manifestation of God’ s love both in its manner and in its extent (Rom 8:32).

Robertson: 1Jo 4:11

Ought ( opheilomen ).

As in 1Jo 2:6. Noblesse oblige . "Keep on loving,"(agapāin ) as in 1Jo 3:11.

Robertson: 1Jo 4:12

No one hath beheld God at any time ( theon oudeis pōpote tetheātai ).

Perfect middle indicative of theaomai (Joh 1:14). Almost the very words of Joh 1:18 theon oudeis pōpote heōraken (instead of tetheātai ).

Robertson: 1Jo 4:12

If we love one another ( ean agapōmen allēlous ).

Third-class condition with ean and the present active subjunctive, "if we keep on loving one another."

Robertson: 1Jo 4:12

God abideth in us ( ho theos en hēmin menei ).

Else we cannot go on loving one another.

Robertson: 1Jo 4:12

His love ( hē agapē autou ).

More than merely subjective or objective (1Jo 2:5; 1Jo 4:9). "Mutual love is a sign of the indwelling of God in men"(Brooke).

Robertson: 1Jo 4:12

Is perfected ( teteleiōmenē estin ).

Periphrastic (see usual form teteleiōtai in 1Jo 2:5; 1Jo 4:17) perfect passive indicative of teleioō (cf. 1Jo 1:4). See 1Jo 4:18 for "perfect love."

Robertson: 1Jo 4:13

Hereby know we ( en toutōi ginōskomen ).

The Christian’ s consciousness of the fact of God dwelling in him is due to the Spirit of God whom God has given (dedōken , perfect active indicative here, though the aorist edōken in 1Jo 3:24). This gift of God is proof of our fellowship with God.

Robertson: 1Jo 4:14

We have beheld ( tetheāmetha ).

Perfect middle of theaomai as in 1Jo 4:12, though the aorist in 1Jo 1:1; Joh 1:14 (etheāsametha ). John is qualified to bear witness (marturoumen as in 1Jo 1:2) as Jesus had charged the disciples to do (Act 1:8).

Robertson: 1Jo 4:14

Hath sent ( apestalken ).

As in 1Jo 4:9, though apesteilen in 1Jo 4:10.

Robertson: 1Jo 4:14

To be the Saviour of the world ( sōtēra tou kosmou ).

Predicate accusative of sōtēr (Saviour), like hilasmon in 1Jo 4:10. This very phrase occurs elsewhere only in Joh 4:42 as the confession of the Samaritans, but the idea is in Joh 3:17.

Robertson: 1Jo 4:15

Whosoever shall confess ( hos ean homologēsēi ).

Indefinite relative clause with modal ean (= an) and the first aorist active subjunctive, "whoever confesses."See 1Jo 2:23; 1Jo 4:2. for homologeō .

Robertson: 1Jo 4:15

That ( hoti ).

Object clause (indirect assertion) after homologeō . This confession of the deity of Jesus Christ implies surrender and obedience also, not mere lip service (cf. 1Co 12:3; Rom 10:6-12). This confession is proof (if genuine) of the fellowship with God (1Jo 1:3.; 1Jo 3:24).

Robertson: 1Jo 4:16

We know ( egnōkamen ).

Perfect active indicative, "we have come to know and still know"as in Joh 6:9, only there order is changed (pepisteukamen coming before egnōkamen ). Confession (homologeō ) follows experimental knowledge (ginōskō ) and confident trust (pisteuō ). Believers are the sphere (en hēmin , in our case) in which the love of God operates (Westcott). See Joh 13:35 for "having love."

Robertson: 1Jo 4:16

God is love ( ho theos agapē estin ).

Repeated from 1Jo 4:8. So he gathers up the whole argument that one who is abiding in love is abiding in God and shows that God is abiding in him. Thoroughly Johannine style.

Robertson: 1Jo 4:17

Herein ( en toutōi ).

It is not clear whether the hina clause (sub-final use) is in apposition with en toutōi as in Joh 15:8 or the hoti clause (because) with the hina clause as parenthesis. Either makes sense. Westcott argues for the latter idea, which is reinforced by the preceding sentence.

Robertson: 1Jo 4:17

With us ( meth' hēmōn ).

Construed with the verb teteleiōtai (is perfected). In contrast to en hēmin (1Jo 4:12, 1Jo 4:16), emphasising cooperation. "God works with man"(Westcott). For boldness (parrēsian ) in the day of judgment (only here with both articles, but often with no articles as in 2Pe 2:9) see 1Jo 2:28.

Robertson: 1Jo 4:17

As he is ( kathōs ekeinos estin ).

That is Christ as in 1Jo 2:6; 1Jo 3:3, 1Jo 3:5, 1Jo 3:7, 1Jo 3:16. Same tense (present) as in 1Jo 3:7. "Love is a heavenly visitant"(David Smith). We are in this world to manifest Christ.

Robertson: 1Jo 4:18

Fear ( phobos ).

Like a bond-slave (Rom 8:15), not the reverence of a son (eulabeia , Heb 5:7.) or the obedience to a father (en phobōi , 1Pe 1:17). This kind of dread is the opposite of parrēsia (boldness).

Robertson: 1Jo 4:18

Perfect love ( hē teleia agapē ).

There is such a thing, perfect because it has been perfected (1Jo 4:12, 1Jo 4:17). Cf. Jam 1:4.

Robertson: 1Jo 4:18

Casteth out fear ( exō ballei ton phobon ).

"Drives fear out"so that it does not exist in real love. See ekballō exō in Joh 6:37; Joh 9:34.; Joh 12:31; Joh 15:6 to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1Co 13:1-13).

Robertson: 1Jo 4:18

Hath punishment ( kolasin echei ).

Old word, in N.T. only here and Mat 25:46. Timōria has only the idea of penalty, kolasis has also that of discipline, while paideia has that of chastisement (Heb 12:7). The one who still dreads (phoboumenos ) has not been made perfect in love (ou teteleiōtai ). Bengel graphically describes different types of men: " sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore "

Robertson: 1Jo 4:19

He first ( autos prōtos ).

Note prōtos (nominative), not prōton , as in Joh 20:4, Joh 20:8. God loved us before we loved him (Joh 3:16). Our love is in response to his love for us. Agapōmen is indicative (we love), not subjunctive (let us love) of the same form. There is no object expressed here.

Robertson: 1Jo 4:20

If a man say ( ean tis eipēi ).

Condition of third class with ean and second aorist active subjunctive. Suppose one say. Cf. 1Jo 1:6.

Robertson: 1Jo 4:20

I love God ( Agapō ton theon ).

Quoting an imaginary disputant as in 1Jo 2:4.

Robertson: 1Jo 4:20

And hateth ( kai misei ).

Continuation of the same condition with ean and the present active subjunctive, "and keep on hating."See 1Jo 2:9; 1Jo 3:15 for use of miseō (hate) with adelphos (brother). A liar (pseustēs ). Blunt and to the point as in 1Jo 1:10; 1Jo 2:4.

Robertson: 1Jo 4:20

That loveth not ( ho mē agapōn ).

"The one who does not keep on loving"(present active negative articular participle).

Robertson: 1Jo 4:20

Hath seen ( heōraken ).

Perfect active indicative of horaō , the form in Joh 1:18 used of seeing God.

Robertson: 1Jo 4:20

Cannot love ( ou dunatai agapāin ).

"Is not able to go on loving,"with which compare 1Jo 2:9, ou dunatai hamartanein (is not able to go on sinning). The best MSS. do not have pōs (how) here.

Robertson: 1Jo 4:21

That ( hina ).

Sub-final object clause in apposition with entolēn as in Joh 13:34; Joh 15:13.

Robertson: 1Jo 4:21

From him ( ap' autou ).

Either God or Christ. See Mar 12:29-31 for this old commandment (1Jo 2:7.).

Vincent: 1Jo 4:6

He that knoweth ( ὁ γινώσκων )

Lit., the one knowing : he who is habitually and ever more clearly perceiving and recognizing God as his Christian life unfolds. The knowledge is regarded as progressive and not complete. Compare Phi 3:12, and He who is calling (ὁ καλῶν , 1Th 5:24) also ὁ ἀγαπῶν he that loves (1Jo 4:7).

Vincent: 1Jo 4:6

Hereby ( ἐκ τούτὸ… )

Not the same as the common ἐν τούτῳ (1Jo 4:2). It occurs only here in the Epistle. Ἑν τούτῳ is in this: ἐκ τούτου from this . The former marks the residing or consisting of the essence or truth of a thing in something the apprehension of which conveys to us the essential nature of the thing itself. The latter marks the inference or deduction of the truth from something, as contrasted with its immediate perception in that something. Rev., by this .

Vincent: 1Jo 4:6

The spirit of error ( τὸ πνεῦμα τῆς πλάνης )

The phrase occurs nowhere else in the New Testament. Compare πνεύμασι πλάνοις misleading spirits , 1Ti 4:1.

Vincent: 1Jo 4:7

Of God ( ἐκ τοῦ Θεοῦ )

Flows from God.

Vincent: 1Jo 4:8

Knoweth not ( οὐκ ἔγνω )

The aroist tense: did not know , from the beginning. He never knew.

Vincent: 1Jo 4:8

Is love ( ἀγάπη ἐστίν )

See on God is light (1Jo 1:5), and the truth (1Jo 1:6); also God is spirit (Joh 4:24). Spirit and light are expressions of God's essential nature . Love is the expression of His personality corresponding to His nature. See on love of God (1Jo 2:5). Truth and love stand related to each other. Loving is the condition of knowing.

Vincent: 1Jo 4:9

Was manifested

See on Joh 21:1; see on 1Jo 3:5.

Vincent: 1Jo 4:9

Toward us ( ἐν ἡμῖν )

Wrong. Not " among us ," as Joh 1:14, nor " in us;" but as Rev., in margin, in our case .

Vincent: 1Jo 4:9

Sent ( ἀπέσταλκεν )

John describes the incarnation as a sending , more frequently than in any other way. Ἁποστέλλω is to send under commission , as an envoy . The perfect tense, hath sent , points to the abiding results of the sending. See on 1Jo 3:5.

Vincent: 1Jo 4:9

His only-begotten Son ( τὸν υἱὸν αὐτοῦ τὸν μονογενῆ )

Lit., His Son , the only-begotten (Son). A mode of expression common in John, enlarging upon the meaning of a noun by the addition of an adjective or a participle with the article. See 1Jo 1:2; 1Jo 2:7, 1Jo 2:8, 1Jo 2:25; 1Jo 5:4; Joh 6:41, Joh 6:44, Joh 6:50, Joh 6:51; Joh 15:1, etc. On only-begotten , see on Joh 1:14.

Vincent: 1Jo 4:10

Propitiation

See on 1Jo 2:2.

Vincent: 1Jo 4:11

So ( οὕτως )

Emphatic.

Vincent: 1Jo 4:11

We ought

See on 1Jo 2:6.

Vincent: 1Jo 4:12

God

Beginning the sentence emphatically, and without the article: God as God. " God hath no man ever yet seen." Compare Joh 1:18.

Vincent: 1Jo 4:12

His love

Not our love to Him, nor His love to us, but the love which is peculiarly His; which answers to His nature.

Vincent: 1Jo 4:14

We have seen ( πεθεάμεθα )

Have deliberately and steadfastly contemplated. Compare 1Jo 1:1, and see on Joh 1:14.

Vincent: 1Jo 4:14

Do testify ( μαρτυροῦμεν )

Rev., bear witness . See on Joh 1:7.

Vincent: 1Jo 4:14

Sent

See on 1Jo 4:9.

Vincent: 1Jo 4:14

The Savior of the world

See the same phrase, Joh 4:42, and compare Joh 3:17. Σωτήρ Savior , occurs in John only here and Joh 4:42. Elsewhere it is applied both to God (1Ti 1:1; 1Ti 2:3; Tit 1:3; Tit 2:10; Tit 3:4; Jud 1:25), and to Christ (Luk 2:11; Act 5:31; Act 13:23; 2Ti 1:10; Tit 1:4, etc.). The title is found in Paul's Epistles of the Captivity (Eph 5:23; Phi 3:20), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes (Mercury), Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). " Zeus Soter" (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato: " Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said" (" Philebus," 66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time. " Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior,... and surely this will prove the greatest and most decisive of falls" (Plato, " Republic," 583). Hence the proverb, τὸ τρίτον τῳ σωτῆρι , lit., the third to the savior ; i.e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun σωτηρία salvation , does not occur in John's Epistles, and appears only once in the Gospel (Joh 4:22). It is found thrice in Revelation (Rev 7:10; Rev 12:10; Rev 19:1). Σώζειν to save occurs six times in John's Gospel, and once in Revelation (Rev 21:24). It does not appear in the Epistles.

Vincent: 1Jo 4:15

Whosoever ( ὀς ἐὰν )

Lit., who if there be any .

Vincent: 1Jo 4:15

Shall confess

See on 1Jo 1:9.

Vincent: 1Jo 4:15

Son of God

See on 1Jo 1:7.

Vincent: 1Jo 4:16

The love which God hath

On this use of ἔχειν to have , see on Joh 16:22. Compare Joh 8:35.

Vincent: 1Jo 4:16

To us ( ἐν ἡμῖν )

Rev., in us. Compare God abideth in Him .

Vincent: 1Jo 4:16

Dwelleth in love, etc.

See Joh 15:9, Joh 15:10. Rev., abideth .

Vincent: 1Jo 4:17

Herein ( ἐν τούτῳ )

To what does this refer? Two explanations are given. (1.) To the following that we may have boldness . So Huther, who argues thus on the ground that 1Jo 4:18 shows that the drift of the writer's thought is toward the fearlessness of love . According to this, therefore, love has its fulfillment in freeing us from fear, and inspiring us with boldness even in view of the final judgment. (2.) To what precedes, viz., our dwelling in God and He in us . So Westcott: " The fellowship of God with man and of man with God, carries with it the consummation of love." I prefer the latter, principally on the ground that in such phrases as ἐν τούτῳ in this , διὰ τοῦτο on this account , therefore , the pronoun usually refers to something preceding, though more fully developed in what follows. See Joh 5:16, Joh 5:18; Joh 6:65; Joh 8:47; Joh 10:17; Joh 12:18; Joh 16:15.

Vincent: 1Jo 4:17

Our love ( ἡ ἀγάπη μεθ ' ἡμῶν )

The A.V. construes μεθ ' ἡμῶν with us , with love , making with us equivalent to our . In that case it might mean either the love which is between Christians , or the love which is between God and Christians . The Rev. construes with us with the verb: love is made perfect with us . The latter is preferable. I do not think it would be easy to point out a parallel in the New Testament to the expression ἀγάπη μεθ ' love that with us = our love . The true idea is that love is perfected in fellowship. The love of God is perfected with us , in communion with us, through our abiding in Him and He in us. " Love is not simply perfected in man, but in fulfilling this issue God works with man" (Westcott). Compare 2Jo 1:3, " grace shall be with us " (true reading); and Act 25:4, " what things God had done with them ." See also Mat 1:23; 1Co 16:24; Gal 6:18. Μετά with , is used constantly in the New Testament of ethical relations. See Mat 20:2; Mat 2:3; Luk 23:12; Act 7:9; Rom 12:15; 1Jo 1:6.

Vincent: 1Jo 4:17

Boldness ( παῤῥησίαν )

See on 1Jo 2:28.

Vincent: 1Jo 4:17

The day of judgment ( τῇ ἡμέρᾳ τῆς κρίσεως )

Lit., the day of judgment . The exact phrase occurs here only. Ἡμέρᾳ κρίσεως day of judgment , without the articles, is found Mat 10:15; Mat 11:22, Mat 11:24; Mat 12:36; 2Pe 2:9; 2Pe 3:7. The day is called the great day of their wrath (Rev 6:17); the day of wrath and of revelation of the righteous judgement of God (Rom 2:5); the day of visitation (1Pe 2:12); the last day (Joh 6:39, Joh 6:40, Joh 6:44, Joh 6:54); that day (Mat 7:22; Luk 6:23; Luk 10:12). The judgment is found Mat 12:41, Mat 12:42; Luk 10:14; Luk 11:31, Luk 11:32.

Vincent: 1Jo 4:17

Because

Likeness to Christ is the ground of boldness.

Vincent: 1Jo 4:17

As ( καθὼς )

Not absolutely, but according to our measure, as men in this world .

Vincent: 1Jo 4:17

He is

The present tense is very significant. Compare 1Jo 3:7, " is righteous even as He is righteous." The essence of out being as He is lies in perfected love; and Christ is eternally love. " He that abideth in love abideth in God and God in him." Compare 1Jo 3:2.

Vincent: 1Jo 4:17

In this world

This present economy, physical and moral. The phrase limits the conception of likeness.

Vincent: 1Jo 4:18

There is no fear in love ( φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ )

Lit., fear is not . It has no existence. The fear is that spoken of in 1Pe 1:17; Heb 12:28; godly fear; filial reverence; not slavish fear, as Rom 8:15. In love , lit., the love, that perfected love of which John has been speaking.

Vincent: 1Jo 4:18

Perfect ( τελεία )

Not perfected , as 1Jo 4:17 but perfect as the result of having been perfected. Compare Heb 5:14; Jam 1:4; Jam 3:2.

Vincent: 1Jo 4:18

Casteth out ( ἔξω βάλλει )

A strong expression: turneth out of doors . Fear is cast out of the sphere of the fellowship of love. See the phrase in Joh 6:37; Joh 9:34, Joh 9:35; Joh 12:31; Joh 15:6.

Vincent: 1Jo 4:18

Hath torment ( κόλασιν ἔχει )

Torment is a faulty translation. The word means punishment , penalty . It occurs in the New Testament only here and Mat 25:46. The kindred verb, κολάζομαι to punish , is found Act 4:21; 2Pe 2:9. Note the present tense, hath . The punishment is present . Fear by anticipating punishment has it even now. The phrase hath punishment (see on Joh 16:22) indicates that the punishment is inherent in the fear. Fear carries its own punishment. Augustine, commenting on the expulsion of fear by love, says: " As in sewing, we see the thread passed through by the needle. The needle is first pushed in, but the thread cannot be introduced until the needle is brought out. So fear first occupies the mind, but does not remain permanently, because it entered for the purpose of introducing love." The words because fear hath punishment are parenthetical.

Vincent: 1Jo 4:18

He that feareth

The A.V. omits and (δὲ ), which is important as closely connecting this clause with there is no fear in love , etc. That is an abstract statement; this is personal; two modes of stating the same truth. Rev. " and he that feareth."

Vincent: 1Jo 4:18

Is not made perfect

" Men's condition is varied; without fear and love; with fear without love; with fear and love; without fear with love" (Bengel).

Vincent: 1Jo 4:19

We love Him ( ἡμεῖς ἀγαπῶμεν αὐτὸν )

The best texts omit Him . Some render let us love , as 1Jo 4:7. The statement is general, relating to the entire operation of the principle of love. All human love is preceded and generated by the love of God.

Vincent: 1Jo 4:20

He that loveth not his brother, etc.

Note the striking inversion of the clauses: He that loveth not his brother whom he hath seen , God whom he hath not seen cannot love .

Vincent: 1Jo 4:20

How

The best tests omit, and give the direct statement cannot love . So Rev.

Vincent: 1Jo 4:21

That ( ἵνα )

Not defining the contents of the commandment, but expressing intent . Compare Joh 13:34, and see on Joh 15:13.

Vincent: 1Jo 4:21

His brother

" To the persecutor Saul, Christ said, 'Saul, Saul, why persecutest thou Me? I have ascended into heaven, yet still I lie upon earth. Here I sit at the right hand of the Father; there I still hunger, thirst, and am a stranger'" (Augustine).

Wesley: 1Jo 4:6

Apostles.

Wesley: 1Jo 4:6

Immediately taught, and sent by him.

Wesley: 1Jo 4:6

From what is said, 1Jo 4:2-6.

Wesley: 1Jo 4:7

From the doctrine he has just been defending he draws this exhortation. It is by the Spirit that the love of God is shed abroad in our hearts. Every one that truly loveth God and his neighbour is born of God.

Wesley: 1Jo 4:8

This little sentence brought St. John more sweetness, even in the time he was writing it, than the whole world can bring. God is often styled holy, righteous, wise; but not holiness, righteousness, or wisdom in the abstract, as he is said to be love; intimating that this is his darling, his reigning attribute, the attribute that sheds an amiable glory on all his other perfections.

Wesley: 1Jo 4:12

This is treated of, 1Jo 4:13-16.

Wesley: 1Jo 4:12

Has its full effect.

Wesley: 1Jo 4:12

This is treated of, 1Jo 4:17-19.

Wesley: 1Jo 4:14

These are the foundation and the criteria of our abiding in God and God in us, the communion of the Spirit, and the confession of the Son.

Wesley: 1Jo 4:15

Whosoever shall, from a principle of loving faith, openly confess in the face of all opposition and danger, that Jesus is the Son of God, God abideth in him.

Wesley: 1Jo 4:16

By the same Spirit, the love that God hath to us.

Wesley: 1Jo 4:17

That is, by this communion with God.

Wesley: 1Jo 4:17

That is, so that we shall have boldness in the day of judgment - When all the stout - hearted shall tremble.

Wesley: 1Jo 4:17

Christ.

Wesley: 1Jo 4:17

All love.

Wesley: 1Jo 4:17

Who are fathers in Christ, even in this world.

Wesley: 1Jo 4:18

No slavish fear can be where love reigns. But perfect, adult love casteth out slavish fear: because such fear hath torment - And so is inconsistent with the happiness of love. A natural man has neither fear nor love; one that is awakened, fear without love; a babe in Christ, love and fear; a father in Christ, love without fear.

Wesley: 1Jo 4:19

This is the sum of all religion, the genuine model of Christianity. None can say more: why should any one say less, or less intelligibly?

Wesley: 1Jo 4:20

Who is daily presented to his senses, to raise his esteem, and move his kindness or compassion toward him.

Wesley: 1Jo 4:21

Both God and Christ.

Wesley: 1Jo 4:21

Every one, whatever his opinions or mode of worship be, purely because he is the child, and bears the image, of God. Bigotry is properly the want of this pure and universal love. A bigot only loves those who embrace his opinions, and receive his way of worship; and he loves them for that, and not for Christ's sake.

JFB: 1Jo 4:6

True teachers of Christ: in contrast to them.

JFB: 1Jo 4:6

And therefore speak of God: in contrast to "speak they of the world," 1Jo 4:5.

JFB: 1Jo 4:6

As his Father, being a child "of God" (1Jo 2:13-14).

JFB: 1Jo 4:6

Compare Joh 18:37, "Every one that is of the truth, heareth My voice."

JFB: 1Jo 4:6

(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.

JFB: 1Jo 4:6

The Spirit which comes from God and teaches truth.

JFB: 1Jo 4:6

The spirit which comes from Satan and seduces into error.

JFB: 1Jo 4:7

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).

JFB: 1Jo 4:7

An address appropriate to his subject, "love."

JFB: 1Jo 4:7

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.

JFB: 1Jo 4:7

Spiritually, experimentally, and habitually.

JFB: 1Jo 4:8

Greek aorist: not only knoweth not now, but never knew, has not once for all known God.

JFB: 1Jo 4:8

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.

JFB: 1Jo 4:9

Greek, "in our case."

JFB: 1Jo 4:9

Greek, "hath sent."

JFB: 1Jo 4:9

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.

JFB: 1Jo 4:10

Love in the abstract: love, in its highest ideal, is herein. The love was all on God's side, none on ours.

JFB: 1Jo 4:10

Though so altogether worthy of love.

JFB: 1Jo 4:10

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.

JFB: 1Jo 4:11

God's love to us is the grand motive for our love to one another (1Jo 3:16).

JFB: 1Jo 4:11

As we all admit as a fact.

JFB: 1Jo 4:11

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.

JFB: 1Jo 4:12

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."

JFB: 1Jo 4:12

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, 1Jo 4:16). John discusses this in 1Jo 4:13-16.

JFB: 1Jo 4:12

Rather, "the love of Him," that is, "to Him" (1Jo 2:5), evinced by our love to His representatives, our brethren.

JFB: 1Jo 4:12

John discusses this in 1Jo 4:17-19. Compare 1Jo 2:5, "is perfected," that is, attains its proper maturity.

JFB: 1Jo 4:13

"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 (Gal 5:22). In Jesus alone the Spirit dwelt without measure (Joh 3:34).

JFB: 1Jo 4:14

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."

JFB: 1Jo 4:14

Greek, "contemplated," "attentively beheld" (see on 1Jo 1:1).

JFB: 1Jo 4:14

Greek, "hath sent": not an entirely past fact (aorist), but one of which the effects continue (perfect tense).

JFB: 1Jo 4:15

Once for all: so the Greek aorist means.

JFB: 1Jo 4:15

And therefore "the Saviour of the world" (1Jo 4:14).

JFB: 1Jo 4:16

John and his readers (not as 1Jo 4:14, the apostles only).

JFB: 1Jo 4:16

True faith, according to John, is a faith of knowledge and experience: true knowledge is a knowledge of faith [LUECKE].

JFB: 1Jo 4:16

Greek, "in our case" (see on 1Jo 4:9).

JFB: 1Jo 4:16

Greek, "abideth." Compare with this verse, 1Jo 4:7.

JFB: 1Jo 4:17-18

(Compare 1Jo 3:19-21.)

JFB: 1Jo 4:17-18

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. Luk 1:58, "showed mercy upon (literally, 'with') her": 2Jo 1:2, the truth "shall be with us for ever."

JFB: 1Jo 4:17-18

"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, Act 24:25; Rom 2:16).

JFB: 1Jo 4:17-18

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.

JFB: 1Jo 4:18

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.

JFB: 1Jo 4:18

"nay" [ALFORD].

JFB: 1Jo 4:18

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].

JFB: 1Jo 4:19

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).

JFB: 1Jo 4:20

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.

JFB: 1Jo 4:20

And continually sees.

JFB: 1Jo 4:21

Besides the argument (1Jo 4:20) from the common feeling of men, he here adds a stronger one from God's express commandment (Mat 22:39). He who loves, will do what the object of his love wishes.

JFB: 1Jo 4:21

He who wishes to be regarded by God as loving Him.

Clarke: 1Jo 4:6

We are of God - We, apostles, have the Spirit of God, and speak and teach by that Spirit. He that knoweth God - who has a truly spiritual discernment, heareth us - acknowledges that our doctrine is from God; that it is spiritual, and leads from earth to heaven

Clarke: 1Jo 4:6

Hereby know we the Spirit of truth - The doctrine and teacher most prized and followed by worldly men, and by the gay, giddy, and garish multitude, are not from God; they savor of the flesh, lay on no restraints, prescribe no cross-bearing, and leave every one in full possession of his heart’ s lusts and easily besetting sins. And by this, false doctrine and false teachers are easily discerned.

Clarke: 1Jo 4:7

Beloved, let us love one another - And ever be ready to promote each other’ s welfare, both spiritual and temporal

Clarke: 1Jo 4:7

For love is of God - And ever acts like him; he loves man, and daily loads him with his benefits. He that loveth most has most of God in him; and he that loveth God and his neighbor, as before described and commanded, is born of God, εκ του Θεου γεγεννηται, is begotten of God - is a true child of his heavenly Father, for he is made a partaker of the Divine nature; and this his love to God and man proves.

Clarke: 1Jo 4:8

He that loveth not - As already described, knoweth not God - has no experimental knowledge of him

Clarke: 1Jo 4:8

God is love - An infinite fountain of benevolence and beneficence to every human being. He hates no thing that he has made. He cannot hate, because he is love. He causes his sun to rise on the evil and the good, and sends his rain on the just and the unjust. He has made no human being for perdition, nor ever rendered it impossible, by any necessitating decree, for any fallen soul to find mercy. He has given the fullest proof of his love to the whole human race by the incarnation of his Son, who tasted death for every man. How can a decree of absolute, unconditional reprobation, of the greater part or any part of the human race, stand in the presence of such a text as this? It has been well observed that, although God is holy, just, righteous, etc., he is never called holiness, justice, etc., in the abstract, as he is here called Love. This seems to be the essence of the Divine nature, and all other attributes to be only modifications of this.

Clarke: 1Jo 4:9

In this was manifested the love of God - The mission of Jesus Christ was the fullest proof that God could give, or that man could receive, of his infinite love to the world

Clarke: 1Jo 4:9

That we might live through him - The whole world was sentenced to death because of sin; and every individual was dead in trespasses and sins; and Jesus came to die in the stead of the world, and to quicken every believer, that all might live to him who died for them and rose again. This is another strong allusion to Joh 3:16 : God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life; where the reader is requested to see the note on Joh 3:16.

Clarke: 1Jo 4:10

Not that we loved God - And that he was thereby induced to give his Son to be a propitiation for our sins. No: we were enemies to God, and yet Christ died for our ungodly souls. (See Rom 5:6-11, and the notes there.) So it was God’ s love, not our merit, that induced him to devise means that his banished might not be expelled from him.

Clarke: 1Jo 4:11

If God so loved us - Without any reason or consideration on our part, and without any desert in us; we ought also, in like manner, to love one another, and not suspend our love to a fellow-creature, either on his moral worth or his love to us. We should love one another for God’ s sake; and then, no unkind carriage of a brother would induce us to withdraw our love from him; for if it have God for its motive and model, it will never fail.

Clarke: 1Jo 4:12

No man hath seen God at any time - The very words, with the change of ἑωρακε for τεθεαται, of this apostle in his gospel, Joh 1:18. We may feel him, though we cannot see him; and if we love one another he dwelleth in us, and his love is perfected in us - it has then its full accomplishment, having moulded us according to its own nature.

Clarke: 1Jo 4:13

Hereby know we, etc. - See the note on 1Jo 3:24.

Clarke: 1Jo 4:14

And we have seen - Jesus Christ manifested in the flesh; see 1Jo 1:1, etc.; and do testify - bear witness, in consequence of having the fullest conviction, that the Father sent the son to be the Savior of the world. We have had the fullest proof of this from his doctrine and miracles, which we heard and saw during the whole time that he sojourned among men.

Clarke: 1Jo 4:15

Whosoever shall confess - Much stress is laid on this confession, because the false teachers denied the reality of the incarnation; but this confession implied also such a belief in Christ as put them in possession of his pardoning mercy and indwelling Spirit.

Clarke: 1Jo 4:16

God is love - See on 1Jo 4:8 (note). He that dwelleth in love - he who is full of love to God and man is full of God, for God is love; and where such love is, there is God, for he is the fountain and maintainer of it.

Clarke: 1Jo 4:17

Herein is our love made perfect - By God dwelling in us, and we in him; having cast out all the carnal mind that was enmity against himself, and filled the whole heart with the spirit of love and purity. Thus the love is made perfect; when it thus fills the heart it has all its degrees; it is all in all; and all in every power, passion, and faculty of the soul

Clarke: 1Jo 4:17

May have boldness in the day of judgment - Παρῥησιαν· Freedom of speech, and liberty of access; seeing in the person of our Judge, him who has died for us, regenerated our hearts, and who himself fills them

Clarke: 1Jo 4:17

As he is - Pure, holy, and loving; so are we in this world; being saved from our sins, and made like to himself in righteousness and true holiness. No man can contemplate the day of judgment with any comfort or satisfaction but on this ground, that the blood of Christ hath cleansed him from all sin, and that he is kept by the power of God, through faith, unto salvation. This will give him boldness in the day of judgment.

Clarke: 1Jo 4:18

There is no fear in love - The man who feels that he loves God with all his heart can never dread him as his Judge. As he is now made a partaker of his Spirit, and carries a sense of the Divine approbation in his conscience, he has nothing of that fear that produces terror or brings torment. The perfect love - that fullness of love, which he has received, casteth out fear - removes all terror relative to this day of judgment, for it is of this that the apostle particularly speaks. And as it is inconsistent with the gracious design of God to have his followers miserable, and as he cannot be unhappy whose heart is full of the love of his God, this love must necessarily exclude this fear or terror; because that brings torment, and hence is inconsistent with that happiness which a man must have who continually enjoys the approbation of his God

Clarke: 1Jo 4:18

He that feareth - He who is still uncertain concerning his interest in Christ; who, although he has many heavenly drawings, and often sits with Christ some moments on a throne of love, yet feels from the evils of his heart a dread of the day of judgment; is not made perfect in love - has not yet received the abiding witness of the Spirit that he is begotten of God; nor that fullness of love to God and man which excludes the enmity of the carnal mind, and which it is his privilege to receive. But is the case of such a man desperate? No: it is neither desperate nor deplorable; he is in the way of salvation, and not far from the kingdom of heaven. Let such earnestly seek, and fervently believe on the Son of God; and he will soon give them another baptism of his Spirit, will purge out all the old leaven, and fill their whole souls with that love which is the fulfilling of the law. He who is not yet perfect in love may speedily become so, because God can say in a moment, I will, be thou clean; and immediately his leprosy will depart. Among men we find some that have neither love nor fear; others that have fear without love; others that have love and fear; and others that have love without fear

1.    Profligates, and worldly men in general, have neither the fear nor love of God

2.    Deeply awakened and distressed penitents have the fear or terror of God without his love

3.    Babes in Christ, or young converts, have often distressing fear mixed with their love

4.    Adult Christians have love without this fear; because fear hath torment, and they are ever happy, being filled with God. See Mr. Wesley’ s note on this place

1.    We must not suppose that the love of God shed abroad in the heart is ever imperfect in itself; it is only so in degree. There may be a less or greater degree of what is perfect in itself; so it is with respect to the love which the followers of God have; they may have measures or degrees of perfect love without its fullness. There is nothing imperfect in the love of God, whether it be considered as existing in himself, or as communicated to his followers

2.    We are not to suppose that the love of God casts out every kind of fear from the soul; it only casts out that which has torment

1.    A filial fear is consistent with the highest degrees of love; and even necessary to the preservation of that grace. This is properly its guardian; and, without this, love would soon degenerate into listlessness, or presumptive boldness

2.    Nor does it cast out that fear which is so necessary to the preservation of life; that fear which leads a man to flee from danger lest his life should be destroyed

3.    Nor does it cast out that fear which may be engendered by sudden alarm. All these are necessary to our well-being. But it destroys

1.    The fear of want

2.    The fear of death; an

3.    The fear or terror of judgment. All these fears bring torment, and are inconsistent with this perfect love.

Clarke: 1Jo 4:19

We love him because he first loved us - This is the foundation of our love to God

1.    We love him because we find he has loved us

2.    We love him from a sense of obligation and gratitude

3.    We love him from the influence of his own love; from his love shed abroad in our hearts, our love to him proceeds. It is the seed whence our love springs

The verse might be rendered, Let us therefore love him, because he first loved us: thus the Syriac and Vulgate.

Clarke: 1Jo 4:20

If a man say, I love God, and hateth his brother - This, as well as many other parts of this epistle, seems levelled against the Jews, who pretended much love to God while they hated the Gentiles; and even some of them who were brought into the Christian Church brought this leaven with them. It required a miracle to redeem St. Peter’ s mind from the influence of this principle. See Acts 10

Clarke: 1Jo 4:20

Whom he hath seen - We may have our love excited towards our brother

1.    By a consideration of his excellences or amiable qualities

2.    By a view of his miseries and distresses

The first will excite a love of complacency and delight; the second, a love of compassion and pity

Clarke: 1Jo 4:20

Whom he hath not seen? - If he love not his brother, it is a proof that the love of God is not in him; and if he have not the love of God, he cannot love God, for God can be loved only through the influence of his own love. See on 1Jo 4:19 (note). The man who hates his fellow does not love God. He who does not love God has not the love of God in him, and he who has not the love of God in him can neither love God nor man.

Clarke: 1Jo 4:21

This commandment have we - We should love one another, and love our neighbor as ourselves. The love of God and the love of man can never be separated; he who loves God will love his brother; he who loves his brother gives this proof that he loves God, because he loves with a measure of that love which, in its infinitude, dwells in God.

Calvin: 1Jo 4:6

6.We are of God Though this really applies to all the godly, yet it refers properly to the faithful ministers of the Gospel; for the Apostle, through the confidence imparted by the Spirit, glories here that he and his fellow-ministers served God in sincerity, and derived from him whatever they taught. It happens that false prophets boast of the same thing, for it is their custom to deceive under the mask of God; but faithful ministers differ much from them, who declare nothing of themselves but what they really manifest in their conduct.

We ought, however, always to bear in mind the subject which he here handles; small was the number of the godly, and unbelief prevailed almost everywhere; few really adhered to the Gospel, the greater part were running headlong into errors. Hence was the occasion of stumbling. John, in order to obviate this, bids us to be content with the fewness of the faithful, because all God’s children honored him and submitted to his doctrine. For he immediately sets in opposition to this a contrary clause, that they who are not of God, do not hear the pure doctrine of the Gospel. By these words he intimates that the vast multitude to whom the Gospel is not acceptable, do not hear the faithful and true servants of God, because they are alienated from God himself. It is then no diminution to the authority of the Gospel that many reject it.

But to this doctrine is added a useful admonition, that by the obedience of faith we are to prove ourselves to be of God. Nothing is easier than to boast that we are of God; and hence nothing is more common among men, as the case is at this day with the Papists, who proudly vaunt that they are the worshippers of God, and yet they no less proudly reject the word of God. For though they pretend to believe God’s word, yet when they are brought to the test, they close their ears and will not hear, and yet to revere God’s word is the only true evidence that we fear him. Nor can the excuse, made by many, have any place here, that they shun the doctrine of the Gospel when proclaimed to them, because they are not fit to form a judgment; for it cannot be but that every one who really fears and obeys God, knows him in his word.

Were any one to object and say, that many of the elect do not immediately attain faith, nay, that at first they stubbornly resist; to this I answer, that at that time they are not to be regarded, as I think, as God’s children; for it is a sign of a reprobate man when the truth is perversely rejected by him.

And by the way, it must be observed, that the hearing mentioned by the Apostle, is to be understood of the inward and real hearing of the heart, which is done by faith.

Hereby know we The antecedent to hereby, or, by this, is included in the two preceding clauses, as though he had said, “Hence the truth is distinguished from falsehood, because some speak from God, others from the world.” But by the spirit of truth and the spirit of error, some think that hearers are meant, as though he had said, that those who give themselves up to be deceived by impostors, were born to error, and had in them the seed of falsehood; but that they who obey the word of God shew themselves by this very fact to be the children of the truth. This view I do not approve of. For as the Apostle takes spirits here metonymically for teachers or prophets, he means, I think, no other thing than that the trial of doctrine must be referred to these two things, whether it be from God or from the world. ⁸⁶

However, by thus speaking he seems to say nothing; for all are ready to declare, that they do not speak except from God. So the Papists at this day boast with magisterial gravity, that all their inventions are the oracles of the Spirit. Nor does Mahomet assert that he has drawn his dotages except from heaven. The Egyptians also, in former times, pretended that all their mad absurdities, by which they infatuated themselves and others, had been revealed from above. But, to all this I reply, that we have the word of the Lord, which ought especially to be consulted. When, therefore, false spirits pretend the name of God, we must inquire from the Scriptures whether things are so. Provided a devout attention be exercised, accompanied with humility and meekness, the spirit of discernment will be given us, who, as a faithful interpreter, will open to us the meaning of what is said in Scripture.

Calvin: 1Jo 4:7

7.Beloved He returns to that exhortation which he enforces almost throughout the Epistle. We have, indeed, said, that it is filled with the doctrine of faith and exhortation to love. On these two points he so dwells, that he continually passes from the one to the other.

When he commands mutual love, he does not mean that we discharge this duty when we love our friends, because they love us; but as he addresses in common the faithful, he could not have spoken otherwise than that they were to exercise mutual love. He confirms this sentence by a reason often adduced before, even because no one can prove himself to be the son of God, except he loves his neighbors, and because the true knowledge of God necessarily produces love in us.

Calvin: 1Jo 4:8

He also sets in opposition to this, according to his usual manner, the contrary clause, that there is no knowledge of God where there is no love. And he takes as granted a general principle or truth, that God is love, that is, that his nature is to love men. I know that many reason more refinedly, and that the ancients especially have perverted this passage in order to prove the divinity of the Spirit. But the meaning of the Apostle is simply this, — that as God is the fountain of love, this effect flows from him, and is diffused wherever the knowledge of him comes, as he had at the beginning called him light, because there is nothing dark in him, but on the contrary he illuminates all things by his own brightness. Here then he does not speak of the essence of God, but only shews what he is found to be by us.

But two things in the Apostle’s words ought to be noticed, — that the true knowledge of God is that which regenerates and renews us, so that we become new creatures; and that hence it cannot be but that it must conform us to the image of God. Away, then, with that foolish gloss respecting unformed faith. For when any one separates faith from love, it is the same as though he attempted to take away heat from the sun.

Calvin: 1Jo 4:9

9.In this was manifested, or, has appeared. We have the love of God towards us testified also by many other proofs. For if it be asked, why the world has been created, why we have been placed in it to possess the dominion of the earth, why we are preserved in life to enjoy innumerable blessings, why we are endued with light and understanding, no other reason can be adduced, except the gratuitous love of God. But the Apostle here has chosen the principal evidence of it, and what far surpasses all other things. For it was not only an immeasurable love, that God spared not his own Son, that by his death he might restore us to life; but it was goodness the most marvelous, which ought to fill our minds with the greatest wonder and amazement. Christ, then, is so illustrious and singular a proof of divine love towards us, that whenever we look upon him, he fully confirms to us the truth that God is love.

He calls him his only begotten, for the sake of amplifying. For in this he more clearly shewed how singularly he loved us, because he exposed his only Son to death for our sakes. In the meantime, he who is his only Son by nature, makes many sons by grace and adoption, even all who, by faith, are united to his body. He expresses the end for which Christ has been sent by the Father, even that we may live through him, for without him we are all dead, but by his coming he brought life to us; and except our unbelief prevents the effect of his grace, we feel it in ourselves.

Calvin: 1Jo 4:10

10.Herein is love He amplifies God’s love by another reason, that he gave us his own Son at the time when we were enemies, as Paul teaches us, in Rom 5:8; but he employs other words, that God, induced by no love of men, freely loved them. He meant by these words to teach us that God’s love towards us has been gratuitous. And though it was the Apostle’s object to set forth God as an example to be imitated by us; yet the doctrine of faith which he intermingles, ought not to be overlooked. God freely loved us, — how so? because he loved us before we were born, and also when, through depravity of nature, we had hearts turned away from him, and influenced by no right and pious feelings.

Were the prattlings of the Papists entertained, that every one is chosen by God as he foresees him to be worthy of love, this doctrine, that he first loved us, would not stand; for then our love to God would be first in order, though in time posterior. But the Apostle assumes this as an evident truth, taught in Scripture (of which these profane Sophists are ignorant,) that we are born so corrupt and depraved, that there is in us as it were an innate hatred to God, so that we desire nothing but what is displeasing to him, so that all the passions of our flesh carry on continual war with his righteousness.

And sent his Son It was then from God’s goodness alone, as from a fountain, that Christ with all his blessings has come to us. And as it is necessary to know, that we have salvation in Christ, because our heavenly Father has freely loved us; so when a real and full certainty of divine love towards us is sought for, we must look nowhere else but to Christ. Hence all who inquire, apart from Christ, what is settled respecting them in God’s secret counsel, are mad to their own ruin.

But he again points out the cause of Christ’s coming and his office, when he says that he was sent to be a propitiation for our sins And first, indeed, we are taught by these words, that we were all through sin alienated from God, and that this alienation and discord remains until Christ intervenes to reconcile us. We are taught, secondly, that it is the beginning of our life, when God, having been pacified by the death of his Son, receives us unto favor: for propitiation properly refers to the sacrifice of his death. We find, then, that this honor of expiating for the sins of the world, and of thus taking away the enmity between God and us, belongs only to Christ.

But here some appearance of inconsistency arises. For if God loved us before Christ offered himself to death for us, what need was there for another reconciliation? Thus the death of Christ may seem to be superfluous. To this I answer, that when Christ is said to have reconciled the Father to us, this is to be referred to our apprehensions; for as we are conscious of being guilty, we cannot conceive of God otherwise than as of one displeased and angry with us, until Christ absolves us from guilt. For God, wherever sin appears, would have his wrath, and the judgment of eternal death, to be apprehended. It hence follows, that we cannot be otherwise than terrified by the present prospect. as to death, until Christ by his death abolishes sin, until he delivers us by his own blood from death. Further, God’s love requires righteousness; that we may then be persuaded that we are loved, we must necessarily come to Christ, in whom alone righteousness is to be found.

We now see that the variety of expressions, which occurs in Scripture, according to different aspects of things, is most appropriate and especially useful with regard to faith. God interposed his own Son to reconcile himself to us, because he loved us; but this love was hid, because we were in the meantime enemies to God, continually provoking his wrath. Besides, the fear and terror of an evil conscience took away from us all enjoyment of life. Thence as to the apprehension of our faith, God began to love us in Christ. And though the Apostle here speaks of the first reconciliation, let us yet know that to propitiate God to us by expiating sins is a perpetual benefit proceeding from Christ.

This the Papists also in part concede; but afterwards they extenuate and almost annihilate this grace, by introducing their fictitious satisfactions. For if men redeem themselves by their works, Christ cannot be the only true propitiation, as he is called here.

Calvin: 1Jo 4:11

11.Beloved Now the Almighty accommodates to his own purpose what he has just taught us respecting the love of God; for he exhorts us by God’s example to brotherly love; as also Paul sets before us Christ, who offered himself to the Father a sacrifice of pleasant fragrance, that every one of us might labor to benefit his neighbors. (Eph 5:2.) And John reminds us, that our love ought not to be mercenary, when he bids us to love our neighbors as God has loved us; for we ought to remember this, that we have been loved freely. And doubtless when we regard our own advantage, or return good offices to friends, it is self-love, and not love to others.

Calvin: 1Jo 4:12

12.No man hath seen God The same words are found in Joh 1:18 of John’s Gospel; but John the Baptist had not there exactly the same thing in view, for he meant only that God could not be otherwise known, but as he has revealed himself in Christ. The Apostle here extends the same truth farther, that the power of God is comprehended by us by faith and love, so as to know that we are his children and that he dwells in us.

He speaks, however, first of love, when he says, that God dwells in us, if we love one another; for perfected, or really proved to be, in us is then his love; as though he had said, that God shews himself as present, when by his Spirit he forms our hearts so that they entertain brotherly love. For the same purpose he repeats what he had already said, that we know by the Spirit whom he has given us that he dwells in us; for it is a confirmation of the former sentence, because love is the effect or fruit of the Spirit.

The sum, then, of what is said is, that since love is from the Spirit of God, we cannot truly and with a sincere heart love the brethren, except the Spirit puts forth his power. In this way he testifies that he dwells in us. But God by his Spirit dwells in us; then, by love we prove that we have God abiding in us. On the other hand, whosoever boasts that he has God and loves not the brethren, his falsehood is proved by this one thing, because he separates God from himself.

When he says, and his love is perfected, the conjunction is to be taken as a causative, for, or, because And love here may be explained in two ways, either that which God shews to us, or that which he implants in us. That God has given his Spirit to us, or given us of his Spirit, means the same thing; for we know that the Spirit in a measure is given to each individual.

Calvin: 1Jo 4:14

14.And we have seen He now explains the other part of the knowledge of God, which we have referred to, that he communicates himself to us in his Son, and offers himself to be enjoyed in him. It hence follows, that he is by faith received by us. For the design of the Apostle is to shew, that God is so united to us by faith and love, that he really dwells in us and renders himself in a manner visible by the effect of his power, who otherwise could not be seen by us.

When the Apostle says, We have, seen and do testify, he refers to himself and others. And by seeing, he does not mean any sort of seeing, but what belongs to faith by which they recognized the glory of God in Christ, according to what follows, that he was sent to be the Savior of the world; and this knowledge flows from the illumination of the Spirit.

Calvin: 1Jo 4:15

15.Whosoever shall confess He repeats the truth, that we are united to God by Christ, and that we cannot be connected with Christ except, God abides in us. Faith and confession are used indiscriminately in the same sense; for though hypocrites may wisely boast of faith, yet the apostle here acknowledges none of those who ordinarily confess, but such as truly and from the heart believe. Besides, when he says that Jesus is the Son of God, he briefly includes the sum and substance of faith; for there is nothing necessary for salvation which faith finds not in Christ

After having said in general, that men are so united to Christ by faith, that Christ unites them to God, he subjoined what they themselves had seen so that he accommodated a general truth to those to whom he was writing. Then follows the exhortation, to love one another as they were loved by God. Therefore the order and connection of his discourse is this, — Faith in Christ, makes God to dwell in men, and we are partakers of this grace; but as God is love, no one dwells in him except he loves his brethren. Then love ought to reign in us, since God unites himself to us.

Calvin: 1Jo 4:16

16.And we have known and believed It is the same as though he had said, “We have known by believing;” for such knowledge is not attained but by faith. But we hence learn how different, is an uncertain or doubtful opinion from faith. Besides, though he meant here, as I have already said, to accommodate the last sentence to his readers, yet he defines faith in various ways. He had said before, that it is to confess that Jesus is the Son of God; but, he now says, We know by faith God’s love towards us. It hence appears, that the paternal love of God is found in Christ, and that nothing certain is known of Christ, except by those who know themselves to be the children of God by his grace. For the Father sets his own Son daily before us for this end, that he may adopt us in him.

God is love This is as it were the minor proposition in an argument; for from faith to love he reasons in this way: By faith God dwells in us, and God is love; then, wherever God abides, love ought to be there. Hence it follows that love is necessarily connected with faith.

Calvin: 1Jo 4:17

17.Herein is our love made perfect There are two clauses in this passage, — that we are then partakers of divine adoption, when we resemble God as children their father; and, secondly, that this confidence is invaluable, for without it we must be most miserable.

Then in the first place, he shews to what purpose God has in love embraced us, and how we enjoy that grace manifested to us in Christ. Then, God’s love to us is what is to be understood here. He says it is perfected, because it is abundantly poured forth and really given, that it appears to be complete. But he asserts that no others are partakers of this blessing; but those who, by being conformed to God, prove themselves to be his children. It is, then, an argument taken from what is an inseparable condition.

That we may have boldness He now begins to shew the fruit of divine love towards us, though he afterwards shews it more clearly from the contrary effect. It is, however, an invaluable benefit, that we can dare boldly to stand before God. By nature, indeed, we dread the presence of God, and that justly; for, as he is the Judge of the world, and our sins hold us guilty, death and hell must come to our minds whenever we think of God. Hence is that dread which I have mentioned, which makes men shun God as much as they can. But John says that the faithful do not fear, when mention is made to them of the last judgment, but that on the contrary they go to God’s tribunal confidently and cheerfully, because they are assured of his paternal love. Every one, then, has made so much proficiency in faith, as he is well prepared in his mind to look forward to the day of judgment.

As he is By these words, as it has been already said, he meant that it is required of us at our turn to resemble the image of God. What God then in heaven is, such he bids us to be in this world, in order that we may be deemed his children; for the image of God, when it appears in us, is as it were the seal of his adoption.

But he seems thus to place a part of our confidence on works. Hence the Papists raise their crests here, as though John denied that we, relying on God’s grace alone, can have a sure confidence as to salvation without the help of works. But in this they are deceived, because they do not consider that the Apostle here does not refer to the cause of salvation, but to what is added to it. And we readily allow that no one is reconciled to God through Christ, except he is also renewed after God’s image, and that the one cannot be disjoined from the other. Right then is what is done by the Apostle, who excludes from the confidence of grace all those in whom no image of God is seen; for it is certain that such are wholly aliens to the Spirit of God and to Christ. Nor do we deny that newness of life, as it is the effect of divine adoption, serves to confirm confidence, as a prop, so to speak, of the second order; but in the meantime we ought to have our foundation on grace alone. ⁸⁷ Nor indeed does the doctrine of John appear otherwise consistent with itself; for experience proves, and even Papists are forced to confess, that as to works they always give an occasion for trembling. Therefore no one can come with a tranquil mind to God’s tribunal, except he believes that he is freely loved.

But that none of these things please the Papists, there is no reason for any one to wonder, since being miserable they know no faith except that which is entangled with doubts. Besides, hypocrisy brings darkness over them, so that they do not seriously consider how formidable is God’s judgment when Christ the Mediator is not present, and some of them regard the resurrection as fabulous. But that we may cheerfully and joyfully go forth to meet Christ, we must have our faith fixed on his grace alone.

Calvin: 1Jo 4:18

18.There is no fear He now commends the excellency of this blessing by stating the contrary effect, for he says that we are continually tormented until God delivers us from misery and anguish by the remedy of his own love towards us. The meaning is, that as there is nothing more miserable than to be harassed by continual inquietude, we obtain by knowing God’s love towards us the benefit of a peaceful calmness beyond the reach of fear. It hence appears what a singular gift of God it is to be favored with his love. Moreover from this doctrine, he will presently draw an exhortation; but before he exhorts us to duty, he commends to us this gift of God, which by faith removes our fear.

This passage, I know, is explained otherwise by many; but I regard what the Apostle means, not what others think. They say that there is no fear in love, because, when we voluntarily love God, we are not constrained by force and fear to serve him. Then according to them, servile fear is here set in opposition to voluntary reverence; and hence has arisen the distinction between servile and filial fear. I indeed allow it to be true, that when we willingly love God as a Father, we are no longer constrained by the fear of punishment; but this doctrine has nothing in common with this passage, for the Apostle only teaches us, that when the love of God is by us seen and known by faith, peace is given to our consciences, so that they no longer tremble and fear.

It may, however, be asked, when does perfect love expel fear, for since we are endued with some taste only of divine love towards us, we can never be wholly freed from fear? To this I answer, that, though fear is not wholly shaken off, yet when we flee to God as to a quiet harbor, safe and free from all danger of shipwreck and of tempests, fear is really expelled, for it gives way to faith. Then fear is not so expelled, but that it assails our minds, but it is so expelled that it does not torment us nor impede that peace which we obtain by faith.

Fear hath torment Here the Apostle amplifies still further the greatness of that grace of which he speaks; for as it is a most miserable condition to suffer continual torments, there is nothing more to be wished than to present ourselves before God with a quiet conscience and a calm mind. What some say, that servants fear, because they have before their eyes punishment and the rod, and that they do not their duty except when forced, has nothing to do, as it has been already stated, with what the Apostle says here. So in the next clause, the exposition given, that he who fears is not perfect in love, because he submits not willingly to God, but would rather free himself from his service, does not comport at all with the context. For the Apostle, on the contrary, reminds us, that it is owing to unbelief when any one fears, that is, has a disturbed mind; for the love of God, really known, tranquilizes the heart. ⁸⁸

Calvin: 1Jo 4:19

19.We love him The verb ἀγαπῶμεν may be either in the indicative or imperative mood; but the former is the more suitable here, for the Apostle, as I think, repeats the preceding sentence, that as God has anticipated us by his free love, we ought to return to render love to him, for he immediately infers that he ought to be loved in men, or that the love we have for him ought to be manifested towards men. If, however, the imperative mood be preferred, the meaning would be nearly the same, that as God has freely loved us, we also ought now to love him.

Calvin: 1Jo 4:20

But this love cannot exist, except it generates brotherly love. Hence he says, that they are liars who boast that they love God, when they hate their brethren.

But the reason he subjoins seems not sufficiently valid, for it is a comparison between the less and the greater: If, he says, we love not our brethren whom we see, much less can we love God who is invisible. Now there are obviously two exceptions; for the love which God has to us is from faith and does not flow from sight, as we find in 1Pe 1:8; and secondly, far different is the love of God from the love of men; for while God leads his people to love him through his infinite goodness, men are often worthy of hatred. To this I answer, that the Apostle takes here as granted what ought no doubt to appear evident to us, that God offers himself to us in those men who bear his image, and that he requires the duties, which he does not want himself, to be performed to them, according to Psa 16:2, where we read,

“My goodness reaches not to thee, O Lord;
towards the saints who are on the earth is my love.”

And surely the participation of the same nature, the need of so many things, and mutual intercourse, must allure us to mutual love, except; we are harder than iron. But John meant another thing: he meant to shew how fallacious is the boast of every one who says that he loves God, and yet loves not God’s image which is before his eyes.

Calvin: 1Jo 4:21

21.And this commandment This is a stronger argument, drawn from the authority and doctrine of Christ; for he not only gave a commandment respecting the love of God, but bade us also to love our brethren. We must therefore so begin with God, as that there may be at the same time a transition made to men.

Defender: 1Jo 4:8

Some cults and even some evangelicals misuse this verse, making God essentially synonymous with "love," denying, in effect, His other attributes. God is, indeed, a loving God, as attested in a multitude of Scriptures, but also "our God is a consuming fire" (Heb 12:29). Furthermore, "God is light, and in him is no darkness at all" (1Jo 1:5)."

Defender: 1Jo 4:10

Here and in 1Jo 2:2 are the only occurrences of this particular word. It is used in the sense of a substitutionary sacrifice to satisfy both God's justice and love."

Defender: 1Jo 4:12

But "the only begotten Son ... hath declared Him" (Joh 1:18). "He that hath seen me hath seen the Father," Jesus said (Joh 14:9). Jesus Christ is "the image of the invisible God" (Col 1:15). In a lesser way, though quite real, just as we see God in Christ, so men can see God's attribute of love in us if we have allowed the Holy Spirit to bring His fruit (Gal 5:22) to perfection in our lives."

Defender: 1Jo 4:18

"God hath not given us the spirit of fear; but of power, and of love, and of a sound mind" (2Ti 1:7). The denial of God and rejection of Christ because of the fear of men will, indeed, lead to torment, because "the fearful ... shall have their part in the lake which burneth with fire and brimstone" (Rev 21:8)."

TSK: 1Jo 4:6

We are : 1Jo 4:4; Mic 3:8; Rom 1:1; 1Co 2:12-14; 2Pe 3:2; Jud 1:17

he that knoweth : 1Jo 4:8; Luk 10:22; Joh 8:19, Joh 8:45-50, Joh 10:27, Joh 13:20, Joh 18:37, Joh 20:21; 1Co 14:37; 2Co 10:7; 2Th 1:8

Hereby : 1Jo 4:1; Isa 8:20

the spirit of truth : Joh 14:17, Joh 15:26

and : Isa 29:10; Hos 4:12; Mic 2:11; Rom 11:8; 2Th 2:9-11

TSK: 1Jo 4:7

let : 1Jo 4:20,1Jo 4:21, 1Jo 2:10, 1Jo 3:10-23, 1Jo 5:1

love is : 1Jo 4:8; Deu 30:6; Gal 5:22; 1Th 4:9, 1Th 4:10; 2Ti 1:7; 1Pe 1:22

every : 1Jo 4:12, 1Jo 2:29, 1Jo 3:14, 1Jo 5:1

and knoweth : Joh 17:3; 2Co 4:6; Gal 4:9

TSK: 1Jo 4:8

knoweth : 1Jo 2:4, 1Jo 2:9, 1Jo 3:6; Joh 8:54, Joh 8:55

God is : 1Jo 1:5; Exo 34:6, Exo 34:7; Psa 86:5, Psa 86:15; 2Co 13:11; Eph 2:4; Heb 12:29

TSK: 1Jo 4:9

was : 1Jo 3:16; Joh 3:16; Rom 5:8-10, Rom 8:32

God sent : 1Jo 4:10; Luk 4:18; Joh 5:23, Joh 6:29, Joh 8:29, Joh 8:42

only : Psa 2:7; Mar 12:6; Joh 1:14-18, Joh 3:18; Heb 1:5

we : 1Jo 5:11; Joh 6:51, Joh 6:57, Joh 10:10,Joh 10:28-30, Joh 11:25, Joh 11:26, Joh 14:6; Col 3:3, Col 3:4

TSK: 1Jo 4:10

Herein : 1Jo 4:8, 1Jo 4:9, 1Jo 3:1

not : 1Jo 4:19; Deu 7:7, Deu 7:8; Joh 15:16; Rom 5:8-10, Rom 8:29, Rom 8:30; 2Co 5:19-21; Eph 2:4, Eph 2:5; Tit 3:3-5

and sent : 1Jo 2:2; Dan 9:24; Rom 3:25, Rom 3:26; 1Pe 2:24, 1Pe 3:18

TSK: 1Jo 4:11

1Jo 3:16, 1Jo 3:17, 1Jo 3:23; Mat 18:32, Mat 18:33; Luk 10:37; Joh 13:34, Joh 15:12, Joh 15:13; 2Co 8:8, 2Co 8:9; Eph 4:31, Eph 4:32, Eph 5:1, Eph 5:2; Col 3:13

TSK: 1Jo 4:12

seen : 1Jo 4:20; Gen 32:30; Exo 33:20; Num 12:8; Joh 1:18; 1Ti 1:17, 1Ti 6:16; Heb 11:27

love one : 1Jo 4:6, 1Jo 3:24

and his : 1Jo 4:17, 1Jo 4:18, 1Jo 2:5; 1Co 13:13

TSK: 1Jo 4:13

1Jo 4:15, 1Jo 4:16, 1Jo 3:24; Joh 14:20-26; Rom 8:9-17; 1Co 2:12, 1Co 3:16, 1Co 3:17, 1Co 6:19; Gal 5:22-25; Eph 2:20-22

TSK: 1Jo 4:14

we have : 1Jo 1:1-3, 1Jo 5:9; Joh 1:14, Joh 3:11, Joh 3:32, Joh 5:39, Joh 15:26, Joh 15:27; Act 18:5; 1Pe 5:12

the Father : 1Jo 4:10; Joh 3:34, Joh 5:36, Joh 5:37, Joh 10:36

the Saviour : 1Jo 2:1, 1Jo 2:2; Joh 1:29, Joh 3:16, Joh 3:17, Joh 4:42, Joh 12:47

TSK: 1Jo 4:15

confess : 1Jo 4:2, 1Jo 5:1, 1Jo 5:5; Mat 10:32; Luk 12:8; Rom 10:9; Phi 2:11; 2Jo 1:7

God dwelleth : 1Jo 4:12, 1Jo 3:24

TSK: 1Jo 4:16

we : 1Jo 4:9, 1Jo 4:10, 1Jo 3:1, 1Jo 3:16; Psa 18:1-3, Psa 31:19, Psa 36:7-9; Isa 64:4; 1Co 2:9

God is love : 1Jo 4:8, 1Jo 4:12, 1Jo 4:13

and he : 1Jo 4:12, 1Jo 3:24

TSK: 1Jo 4:17

our love : Gr. love with us

made : 1Jo 4:12, 1Jo 2:5; Jam 2:22

we may : 1Jo 2:28, 1Jo 3:19-21; Jam 2:13

the day : Mat 10:15, Mat 11:22, Mat 11:24, Mat 12:36; 2Pe 2:9, 2Pe 3:7

as : 1Jo 3:3; Mat 10:25; Joh 15:20; Rom 8:29; Heb 12:2, Heb 12:3; 1Pe 3:16-18; 1Pe 4:1-3, 1Pe 4:13, 1Pe 4:14

TSK: 1Jo 4:18

is no : Luk 1:74, Luk 1:75; Rom 8:15; 2Ti 1:7; Heb 12:28

fear hath : Job 15:21; Psa 73:19, Psa 88:15, Psa 88:16, Psa 119:120; Jam 2:19

He that : 1Jo 4:12

TSK: 1Jo 4:19

1Jo 4:10; Luk 7:47; Joh 3:16, Joh 15:16; 2Co 5:14, 2Co 5:15; Gal 5:22; Eph 2:3-5; Tit 3:3-5

TSK: 1Jo 4:20

a man : 1Jo 2:4, 1Jo 3:17

not : 1Jo 4:12

TSK: 1Jo 4:21

1Jo 4:11, 1Jo 3:11, 1Jo 3:14, 1Jo 3:18, 1Jo 3:23; Lev 19:18; Mat 22:37-39; Mar 12:29-33; Luk 10:37; Joh 13:34, Joh 13:35, Joh 15:12; Rom 12:9, Rom 12:10, Rom 13:9, Rom 13:10; Gal 5:6, Gal 5:14; 1Th 4:9; 1Pe 3:8, 1Pe 4:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Jo 4:6

We are of God - John here, doubtless, refers to himself, and to those who taught the same doctrines which he did. He takes it for granted that those to whom he wrote would admit this, and argues from it as an indisputable truth. He had given them such evidence of this, as to establish his character and claims beyond a doubt; and he often refers to the fact that he was what he claimed to be, as a point which was so well established that no one would call it in question. See Joh 19:35; Joh 21:24; 3Jo 1:12. Paul, also, not unfrequently refers to the same thing respecting himself; to the fact - a fact which no one would presume to call in question, and which might be regarded as the basis of an argument - that he and his fellow apostles were what they claimed to be. See 1Co 15:14-15; 1Th 2:1-11. Might not, and ought not, all Christians, and all Christian ministers, so to live that the same thing might be assumed in regard to them in their contact with their fellow-men; that their characters for integrity and purity might be so clear that no one would be disposed to call them in question? There are such men in the church and in the ministry now; why might not all be such?

He that knoweth God, heareth us - Every one that has a true acquaintance with the character of God will receive our doctrine. John might assume this, for it was not doubted, he presumed, that he was an apostle and a good man; and if this were admitted, it would follow that those who feared and loved God would receive what he taught.

Hereby - By this; to wit, by the manner in which they receive the doctrines which we have taught.

Know we the spirit of truth, and the spirit of error - We can distinguish those who embrace the truth from those who do not. Whatever pretensions they might set up for piety, it was clear that if they did not embrace the doctrines taught by the true apostles of God, they could not be regarded as his friends; that is, as true Christians. It may be added that the same test is applicable now. They who do not receive the plain doctrines laid down in the word of God, whatever pretensions they may make to piety, or whatever zeal they may evince in the cause which they have espoused, can have no well-founded claims to the name Christian. One of the clearest evidences of true piety is a readiness to receive all that God has taught. Compare Mat 18:1-3; Mar 10:15; Jam 1:19-21.

Barnes: 1Jo 4:7

Beloved, let us love one another - This verse introduces a new topic, the consideration of which occupies the remainder of the chapter. See the Analysis. The subject is one on which John dwells more than on any other - that of love. His own character especially inclined him to the exercise of love; and the remarkable affection which the Lord Jesus had shown for him, seems to have had the effect to give this grace a special prominence in his views of what constituted true religion. Compare Joh 13:23. On the duty here enjoined, see the Joh 13:34-35 notes, and 1Jo 3:11, 1Jo 3:23 notes.

For love is of God -

(1)    All true love has its origin in God.

(2)\caps1     r\caps0 eal love shows that we have his Spirit, and that we belong to him.

(3)\caps1     i\caps0 t assimilates us to God, or makes us more and more like him.

What is here said by the apostle is based on the truth of what he elsewhere affirms, 1Jo 4:8, that God is love. Hatred, envy, wrath, malice, all have their source in something else than God. He neither originates them, commends them, nor approves them.

And everyone that loveth, is born of God - Is a regenerated man. That is, everyone who has true love to Christians as such, or true brotherly love, is a true Christian. This cannot mean that everyone that loves his wife and children, his classmate, his partner in business, or his friend - his house, or his farms, or his horses, or his hounds, is a child of God; it must be understood as referring to the point under discussion. A man may have a great deal of natural affection toward his kindred; a great deal of benevolence in his character toward the poor and needy, and still he may have none of the love to which John refers. He may have no real love to God, to the Saviour, or to the children of God as such; and it would be absurd for such a one to argue because he loves his wife and children that therefore he loves God, or is born again.

Barnes: 1Jo 4:8

He that loveth not, knoweth not God - Has no true acquaintance with God; has no just views of him, and no right feelings toward him. The reason for this is implied in what is immediately stated, that "God is love,"and of course if they have no love reigning in their hearts, they cannot pretend to be like him.

For God is love - He is not merely benevolent, he is benevolence itself. Compare the notes at 2Co 13:11. Never was a more important declaration made than this; never was more meaning crowded into a few words than in this short sentence - "God is love."In the darkness of this world of sin - in all the sorrows that come now upon the race, and that will come upon the wicked hereafter - we have the assurance that a God of infinite benevolence rules over all; and though we may not be able to reconcile all that occurs with this declaration, or see how the things which he has permitted to take place are consistent with it, yet in the exercise of faith on his own declarations we may find consolation in "believing"that it is so, and may look forward to a period when all his universe shall see it to be so. In the midst of all that occurs on the earth of sadness, sin, and sorrow, there are abundant evidences that God is love.

In the original structure of things before sin entered, when all was pronounced "good;"in the things designed to promote happiness, where the only thing contemplated is happiness, and where it would have been as easy to have caused pain; in the preservation of a guilty race, and in granting that race the opportunity of another trial; in the ceaseless provision which God is making in his providence for the wants of unnumbered millions of his creatures; in the arrangements made to alleviate sorrow, and to put an end to it; in the gift of a Saviour more than all, and in the offer of eternal life on terms simple and easy to be complied with - in all these things, which are the mere expressions of love, not one of which would have been found under the government of a malignant being, we see illustrations of the sublime and glorious sentiment before us, that "God is love."Even in this world of confusion, disorder, and darkness, we have evidence sufficient to prove that he is benevolent, but the full glory and meaning of that truth will be seen only in heaven. Meantime, let us hold on to the truth that he is love. Let us believe that he sincerely desires our good, and that what seems dark to us may be designed for our welfare; and amidst all the sorrows and disappointments of the present life, let us feel that our interests and our destiny are in the hands of the God of love.

Barnes: 1Jo 4:9

In this was manifested the love of God - That is, in an eminent manner, or this was a most signal proof of it. The apostle does not mean to say that it has been manifested in no other way, but that this was so prominent an instance of his love, that all the other manifestations of it seemed absorbed and lost in this.

Because that God sent his only begotten Son ... - See the notes at Joh 3:16.

That we might live through him - He died that we might have eternal life through the merits of his sacrifice. The "measure"of that love, then, which was manifested in the gift of a Saviour, is to be found,

(1)\caps1     i\caps0 n the worth of the soul;

(2)\caps1     i\caps0 n its exposure to eternal death;

(3)\caps1     i\caps0 n the greatness of the gift;

(4)\caps1     i\caps0 n the greatness of his sorrows for us; and,

(5)\caps1     i\caps0 n the immortal blessedness and joy to which he will raise us.

Who can estimate all this? All these things will magnify themselves as we draw near to eternity; and in that eternity to which we go, whether saved or lost, we shall have an ever-expanding view of the wonderful love of God.

Barnes: 1Jo 4:10

Herein is love - In this great gift is the highest expression of love, as if it had done all that it can do.

Not that we loved God - Not that we were in such a state that we might suppose he would make such a sacrifice for us, but just the opposite. If we had loved and obeyed him, we might have had reason to believe that he would be willing to show his love to us in a corresponding manner. But we were alienated from him. We had even no desire for his friendship and favor. In This state he showed the greatness of his love for us by giving his Son to die for his enemies. See the notes at Rom 5:7-8.

But that he loved us - Not that he approved our character, but that he desired our welfare. Hc loved us not with the love of complacency, but with the love of benevolence.

And sent his Son to be the propitiation for our sins - On the meaning of the word "propitiation,"see the notes at Rom 3:25. Compare the notes at 1Jo 2:2.

Barnes: 1Jo 4:11

Beloved, if God so loved us, we ought also to love one another -

(1)    Because he is so much exalted above us, and if he has loved those who were so inferior and so unworthy, we ought to love those who are on a level with us;

(2)\caps1     b\caps0 ecause it is only in this way that we can show that we have his Spirit; and,

(3)\caps1     b\caps0 ecause it is the nature of love to seek the happiness of all. There are much stronger reasons why we should love one another than there were why God should love us; and unless we do this, we can have no evidence that we are his children.

Barnes: 1Jo 4:12

No man hath seen God at any time - See the notes at Joh 1:18, where the same declaration occurs. The statement seems to be made here in order to introduce a remark to show in what way we may know that we have any true knowledge of God. The idea is, "He has never indeed been seen by mortal eyes. We are not, then, to expect to become acquainted with what he is in that way. But there is a method by which we may be assured that we have a true knowledge of him, and that is, by evidence that we love another, and by the presence of his Spirit in our hearts. We cannot become acquainted with him by sight, but we may by love."

If we love one another, God dwelleth in us - Though we cannot see him, yet there is a way by which we may be assured that he is near us, and that he even dwells in us. That way is by the exercise of love. Compare the notes at Joh 14:23-24.

And his love is perfected in us - Is carried out to completion. That is, our love for each other is the proper exponent of love to him reigning in our hearts. The idea here is not that we are absolutely perfect, or even that our love is perfect, whatever may be true on those points, but that this love to others is the proper carrying out of our love toward him; that is, without this our love to him would not have accomplished what it was adapted and designed to do. Unless it produced this effect, it would be defective or incomplete. Compare 1Jo 4:17. The general sense is this: "We claim to have the love of God in our hearts, or that we are influenced and controlled by love. But however high and exalted that may seem to be as exercised toward God, it would be defective; it would not exert a fair influence over us, unless it led us to love our Christian brethren. It would be like the love which we might profess to have for a father, if it did not lead us to love our brothers and sisters. True love will diffuse itself over all who come within its range, and will thus become complete and entire."This passage, therefore, cannot be adduced to demonstrate the doctrine of sinless perfection, or to prove that Christians are ever absolutely perfect in this life. It proves only that love to God is not complete, or fully developed, unless it leads those who profess to have it to love each other. See the notes at Job 1:1. On the meaning of the Greek word here used, ( τελειόω teleioō ,) see the notes at Phi 3:12. Compare the notes at Heb 2:10.

Barnes: 1Jo 4:13

Hereby know we that we dwell in him - Here is another, or an additional evidence of it.

Because he hath given us of his Spirit - He has imparted the influences of that Spirit to our souls, producing "love, joy, peace, long-suffering, gentleness, goodness, faith,"etc., Gal 5:22-23. It was one of the promises which the Lord Jesus made to his disciples that he would send the Holy Spirit to be with them after he should be withdrawn from them, Joh 14:16-17, Joh 14:26; Joh 15:26; Joh 16:7, and one of the clearest evidences which we can have that we are the children of God, is derived from the influences of that Spirit on our hearts. See this sentiment illustrated in the notes at Rom 8:16.

Barnes: 1Jo 4:14

And we have seen - Notes on 1Jo 1:1.

And do testify - Notes, 1Jo 1:3. That is, we who are apostles bear witness to you of this great truth, that God has sent his Son to be a Saviour. Compare the notes at Joh 20:31. The reason why this is referred to here is not quite apparent, but the train of thought in this passage would seem to be this: The writer is discoursing of the love of God, and of its manifestation in the gift of the Saviour, and of the proper influence which it should have on us. Struck with the greatness and importance of the subject, his mind adverts to the "evidence"on which what he was saying rested - the evidence that the Father had really thus manifested his love. That evidence he repeats, that he had actually seen him who had been sent, and had the clearest demonstration that what he deemed so important had really occurred.

Barnes: 1Jo 4:15

Whosoever shall confess that Jesus is the Son of God - In the true sense, and from the heart. This will always prove that a man is a Christian. But the passage cannot mean that if he merely says so in words, or if he does it insincerely, or without any proper sense of the truth, it will prove that he is a Christian. On the meaning of the sentiment here expressed, see the notes at 1Jo 4:2. Compare the notes at Rom 10:10.

Barnes: 1Jo 4:16

And we have known and believed ... - We all have assurance that God has loved us, and the fullest belief in the great fact of redemption by which he has manifested his love to us.

God is love - Notes, 1Jo 4:8. It is not uncommon for John to repeat an important truth. He delights to dwell on such a truth as that which is here expressed; and who should not? What truth is there on which the mind can dwell with more pleasure; what is there that is better fitted to win the heart to holiness; what that will do more to sustain the soul in the sorrows and trials of this life? In our trials; in the darkness which is around us; in the perplexities which meet and embarrass us in regard to the divine administration; in all that seems to us incomprehensible in this world, and in the prospect of the next, let us learn to repeat this declaration of the favored disciple, ""God is love.""What trials may we not bear, if we feel assured of that! What dark cloud that seems to hang over our way, and to involve all things in gloom, will not be bright, if from the depths of our souls we can always say, "God is love!"

And he that dwelleth in love ... - Religion is all love. God is love; he has loved us; we are to love him; we are to love one another; we are to love the whole world. Heaven is filled with love, and there is nothing else there. The earth is filled with love just as far as religion prevails, and would be entirely if it should prevail everywhere. Love would remove all the corrupt passions, the crimes, the jealousies, the wars on the earth, and would diffuse around the globe the bliss of heaven. If a man, therefore, is actuated by this, he has the spirit of the heavenly world reigning in his soul, and lives in an atmosphere of love.

Barnes: 1Jo 4:17

Herein is our love made perfect - Margin, "love with us."The margin accords with the Greek - μεθ ̓ ἡμῶν meth' hēmōn . The meaning is, "the love that is within us, or in us, is made perfect."The expression is unusual; but the general idea is, that love is rendered complete or entire in the manner in which the apostle specifies. In this way love becomes what it should be, and will prepare us to appear with confidence before the judgment-seat. Compare the notes at 1Jo 4:12.

That we may have boldness in the day of judgment - By the influence of love in delivering us from the fear of the wrath to come, 1Jo 4:18. The idea is, that he who has true love to God will have nothing to fear in the day of judgment, and may even approach the awful tribunal where he is to receive the sentence which shall determine his everlasting destiny without alarm.

Because as he is, so are we in this world - That is, we have the same traits of character which the Saviour had, and, resembling him, we need not be alarmed at the prospect of meeting him.

Barnes: 1Jo 4:18

There is no fear in love - Love is not an affection which produces fear. In the love which we have for a parent, a child, a friend, there is no fear. If a man had perfect love to God, he would have no fear of anything - for what would he have to dread? He would have no fear of death, for he would have nothing to dread beyond the grave. It is guilt that makes people fear what is to come; but he whose sins are pardoned, and whose heart is filled with the love of God, has nothing to dread in this world or the world to come. The angels in heaven, who have always loved God and one another, have no fear, for they have nothing to dread in the future; the redeemed in heaven, rescued from all danger, and filled with the love of God, have nothing to dread; and as far as that same loves operates on earth, it delivers the soul now from all apprehension of what is to come.

But perfect love casteth out fear - That is, love that is complete, or that is allowed to exert its proper influence on the soul. As far as it exists, its tendency is to deliver the mind from alarms. If it should exist in any soul in an absolutely perfect state, that soul would be entirely free from all dread in regard to the future.

Because fear hath torment - It is a painful and distressing emotion. Thus men suffer from the fear of poverty, of losses, of bereavement, of sickness, of death, and of future woe. From all these distressing apprehensions, that love of God which furnishes an evidence of true piety delivers us.

He that feareth, is not made perfect in love - He about whose mind there lingers the apprehension of future wrath, shows that love in his soul has not accomplished its full work. Perhaps it never will on any soul until we reach the heavenly world, though there are many minds so full of love to God, as to be prevailingly delivered from fear.

Barnes: 1Jo 4:19

We love him, because he first loved us - This passage is susceptible of two explanations; either.

(1)\caps1     t\caps0 hat the fact that he first loved us is the "ground"or "reason"why we love him, or.

(2)\caps1     t\caps0 hat as a matter of fact we have been brought to love him in consequence of the love which he has manifested toward us, though the real ground of our love may be the excellency of his own character.

If the former be the meaning, and if that were the only ground of love, then it would be mere selfishness, (compare Mat 5:46-47); and it cannot be believed that John meant to teach that that is the "only"reason of our love to God. It is true, indeed, that that is a proper ground of love, or that we are bound to love God in proportion to the benefits which we have received from his Hand; but still genuine love to God is something which cannot be explained by the mere fact that we have received favors from Him. The true, the original ground of love to God, is the "excellence of His own character,"apart from the question whether we are to be benefited or not. There is that in the divine nature which a holy being will love, apart from the benefits which he is to receive, and from any thought even of his own destiny. It seems to me, therefore, that John must have meant here, in accordance with the second interpretation suggested above, that the fact that we love God is to be traced to the means which he has used to bring us to himself, but without saying that this is the sole or even the main reason why we love him. It was His love manifested to us by sending His Son to redeem us which will explain the fact that we now love Him; but still the real ground or reason why we love Him is the infinite excellence of His own character. It should be added here, that many suppose that the Greek words rendered "we love"( ἡμεῖς ἀγαπῶμεν hēmeis agapōmen are not in the indicative, but in the subjunctive; and that this is an exhortation - "let us love him, because he first loved us."So the Syriac, the Arabic, and the Vulgate read it; and so it is understood by Benson, Grotius, and Bloomfield. The main idea would not be essentially different; and it is a proper ground of exhortation to love God because He has loved us, though the highest ground is, because His character is infinitely worthy of love.

Barnes: 1Jo 4:20

If a man say, I love God, and hateth his brother - His Christian brother; or, in a larger sense, any man. The sense is, that no man, whatever may be his professions and pretensions, can have any true love to God, unless he loves his brethren.

He is a liar - Compare the notes at 1Jo 1:6. It is not necessary, in order to a proper interpretation of this passage, to suppose that he "intentionally"deceives. The sense is, that this must be a false profession.

For he that loveth not his brother whom he hath seen ... - It is more reasonable to expect that we should love one whom we have seen and known personally, than that we should love one whom we have not seen. The apostle is arguing from human nature as it is, and everyone feels that we are more likely to love one with whom we are familiar than one who is a stranger. If a professed Christian, therefore, does not love one who bears the divine image, whom he sees and knows, how can he love that God whose image he bears, whom he has not seen? Compare the notes at 1Jo 3:17.

Barnes: 1Jo 4:21

And this commandment have we from him - That is, the command to love a brother is as obligatory as that to love God. If one is obeyed, the other ought to be also; if a man feels that one is binding on him, he should feel that the other is also; and he can never have evidence that he is a true Christian, unless he manifests love to his brethren as well as love to God. See the notes at Jam 2:10.

That he who loveth God love his brother also - See the notes at Joh 13:34-35. Compare Joh 15:12, Joh 15:17.

Poole: 1Jo 4:5-6

Ver. 5,6. He giveth here a further rule whereby to judge of doctrines and teachers, viz. what they severally savour of, and tend to. The doctrines and teachers whereby these Christians were assaulted and tempted, were of an earthly savour and gust, tending only to gratify worldly lusts and inclinations, and to serve secular interests and designs; and therefore men only of a worldly spirit and temper were apt to listen and give entertainment to them. On the other hand, says he, (in the name of the asserters and followers of true and pure Christianity, comprehended with himself):

We are of God i.e. our doctrine and way proceed from God, and tend only to serve, please, and glorify him, and draw all to him; therefore such as

know God i.e. are his friends, and converse much with him,

hear us the things we propose and offer are grateful and savoury to them, as Joh 8:37,47having manifestly no other aim than to promote serious godliness. And hereby may the spirit of truth and the spirit of error in matters of this nature be distinguished; the one being next of kin to purity, and holiness, and a godly life; the other, to sensuality, and a design only of gratifying the animal life.

Poole: 1Jo 4:7

Beloved, let us love one another: in opposition to the malice and cruelty of these enemies to true and pure Christianity, he exhorteth to mutual love, not limited to themselves, as undoubtedly he did not intend, see note on 1Jo 3:14 ; but that they should do their part towards all others, letting it lie upon them, if it were not reciprocated and mutual.

For love is of God this he presses as a further discrimination; nothing being more evidential of relation and alliance to God, than a duly regulated love, which is of him.

Poole: 1Jo 4:8

Yea, since love is his very nature, and that God is love, those that love (upon the account and in the way above expressed) are born of him, partake from him that excellent and most delectable nature, know him by a transformative knowledge: but they that love not, they are mere strangers to him, and never had to do with him.

Poole: 1Jo 4:9

There could be no higher demonstration of his love, Joh 3:16 .

Poole: 1Jo 4:10

In comparison of this wonderful love of his, in sending his Son to be a sacrifice for sins, our love to him is not worthy the name of love.

Poole: 1Jo 4:11

We discover little sense of this love of his to us, if we do not so.

Poole: 1Jo 4:12

The essence of God is to our eyes invisible, incomprehensible to our minds; but by yielding ourselves to the power of his love, so as to be transformed by it, and habituated to the exercise of mutual love, we come to know him by the most pleasant and most apprehensible effects, experiencing his indwelling, vital, operative presence and influences, whereby he is daily perfecting this his own likeness and image in us. This is the most desirable way of knowing God, when, though we cannot behold him at a distance, we may feelingly apprehend him nigh us, and in us.

Poole: 1Jo 4:13

The near inward union between him and us, is best to be discerned by the operations of his Spirit, which is the Spirit of all love and goodness, 1Jo 3:24 Eph 5:9 .

Poole: 1Jo 4:14

He here signifies we are not left at any uncertainties, touching that matter of fact, wherein lies this mighty argument for the exercise of mutual love among Christians, God’ s having

sent the Son to be the Saviour of the world for, as he again inculcates, we testify upon eye-sight, having beheld him, and conversed with him, living and dying.

Poole: 1Jo 4:15

This discourse is most studiously and observably interwoven, of these two great things, mentioned 1Jo 3:23 , faith in the Messiah, and the love of one another, as being the principal antidotes against the poisonous insinuations of the apostates. Of confessing: See Poole on "1Jo 4:2" .

Poole: 1Jo 4:16

Inasmuch as the transformative efficacy of God’ s love upon us depends upon our certain apprehension of it, he doubles the expression of that certainty:

We have known and believed i.e. we are assured of it, both by experimented effects, and by faith; implying, that by having this conception of God thoroughly settled in our souls, that he is love, ( as was also said, 1Jo 4:8 ), we shall be so thoroughly changed into his very nature and image, as to

dwell in love as in our own element, or a thing now become wholly con-natural to us. Which will indeed be (by consequence) to be so intimately united with God, that he and we may truly (though in a sense most remote from identification, or being made the same, a horrid notion! Not only not inferred by what is here said, but inconsistent with it and refused by it, for things united are thereby implied to be distinct) be said to indwell one another.

Poole: 1Jo 4:17

And by this means (viz. of our inwardness with God) doth our love grow to that perfection, that we shall have the most fearless freedom and liberty of spirit in the judgment day; our hearts no way misgiving to appear before him as a Judge, whose very image we find upon ourselves, he having beforehand, made us such even in this world, though in an infinitely inferior degree, as he is, compositions of love and goodness. Or, if

the day of judgment should mean, as some conceive, of our appearance before human tribunals for his sake, such a temper of spirit must give us the same boldness in that case also.

Poole: 1Jo 4:18

That he proveth from the contrary natures of fear and love. The fear which is of the baser kind, viz. that is servile, and depresses the spirit, hath no place with love, but is excluded by it, by the same degrees by which that love grows up to perfection, and shall be quite excluded by that love fully perfected: inasmuch as love is a pleasant, fear a tormenting, passion, which, as such, while it remains, shows the imperfection of love.

Poole: 1Jo 4:19

His is the fountain love, ours but the stream: his love the inducement, the pattern, and the effective cause of ours. He that is first in love, loves freely; the other therefore loves under obligation.

Poole: 1Jo 4:20

The greater difficulty here is implied, through our present dependence upon sense, of loving the invisible God, than men that we daily see and converse familiarly with. Hence, considering the comprehensiveness of these two things, the love of God, and of our brother, that they are the roots of all that duty we owe to God and man, the fulfilling of the whole law, Mat 22:37-39 , he lets us see the falsehood and absurdity of their pretence to eminent piety and sanctity, who neglect the duties of the second table.

Poole: 1Jo 4:21

Both ought to be conjoined, being required both by the same authority.

PBC: 1Jo 4:8

"God is love"

Love is one of God’s most glorious attributes. It is so much so that in 1Jo 4:8 it is said that, "God is love." However, the gospel message does not begin with the love of God, but rather ends with it. It begins with another of God’s glorious attributes which is just as real and brings every bit as much glory to Him as does His love; it is His awful wrath.

What is the most evangelical book in the Bible? Undoubtedly it is the book of Acts. Have you ever noticed that the word "love" does not appear in this book?

Today’s gospel begins with love (smile God loves you and has a wonderful plan for your life), but the true gospel of the Bible begins with His awful hatred of sin and His wrath against those who love sin (which is all men by nature). The sermon Peter preached in Ac 2:1-47 on the day of Pentecost is a perfect example. To those who are enabled by the grace of God to hear the gospel, repent of their sins, and turn to Christ, the sweet love of God is joyfully proclaimed as it is in the letters written to believers in the New Testament churches. God loves every one of His people, and what is more, He has loved them with an everlasting love. {Ro 8:28-39}

535

PBC: 1Jo 4:11

Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 1Jo 4:10 - and now the conclusion is "Beloved, if God so loved us, we ought also to love one another" 1Jo 4:11  No man hath seen God at any time.  If we love one another, God dwelleth in us, and his love is perfected in us. 1Jo 4:12

PBC: 1Jo 4:13

See PB: Ps 77:1

PBC: 1Jo 4:15

See PB: 1Jo 5:4

Haydock: 1Jo 4:6

We (Christians) are of God, have received the Spirit; we, the apostles of Christ, were lawfully sent by him. ---

He that knoweth God, heareth us, &c. That is, they who love and serve God, and comply with the doctrine of his Son, Jesus Christ, hear and follow the doctrine which we were commissioned by him to teach. ---

He that is not of God, heareth us not. The are not of God, who refuse to hear and obey the voice of the Church and those whom Christ appointed to govern his Church, as hath been observed elsewhere. ---

By this we know the Spirit of truth and the spirit of error. Here St. John gives them the second general mark and rule, to preserve them and all Christians from errors and heresies to the end of the world. He that knoweth God, heareth us Apostles, whom he sent, and heareth our successors, invested with the same mission and authority, whom Christ sent, as his heavenly Father sent him, whom he appointed to govern his Church, and with whom he promised to remain to the end of the world. (Witham)

Haydock: 1Jo 4:7

Let us love one another. This is the repeated admonition of St. John, the evangelist, both in this epistle and to the end of his life, as St. Jerome relates in his Epist. ad Galat. (cap. vi. tom. 4, part 1, p. 414) that the apostle being very old, and when carried to Church meetings of the Christians, being desired to give them some exhortation, he scarce said any thing, but "love one another;" and it being tedious to his disciples to hear always the same thing, they desired some other instruction, to whom (says St. Jerome) he gave this answer, worthy of St. John: that this was the precept of our Lord, and that if complied with, it was sufficient. ---

Charity is of God, is love, is the fountain and source of all goodness and mercy, infinitely good in himself, and in his love and mercy towards mankind. This love and charity of God hath appeared by his sending his only begotten Son into the world, that we might live through him. See John i. 14. ---

Thus God having first loved us, (ver. 10) when we were sinners, and his enemies, let us not be so ungrateful as not to love him, and to love one another after his example. (Witham)

Haydock: 1Jo 4:12

No man hath seen God at any time. No mortal man hath seen God and the perfections of his divine Majesty in such a manner as the blessed in heaven, but we have powerful motives to love and serve him, and to love our neighbour for his sake. (Witham)

Haydock: 1Jo 4:17

The charity of God (which may either signify the love by which we love God, or by which God loves us) perfected with us, or in us, and so possesseth our souls, as to give us an humble confidence of our salvation, when we shall appear before his tribunal at the day of judgment: because as he is, we also are in this world. These words are differently expounded. They may signify, that as this world by his grace are always loving him and our neighbour, and increasing in this love, which gives us a confidence of our salvation. Or they may bear this sense, that as Jesus Christ was suffering in this world for us, so we are suffering for his sake. (Witham)

Haydock: 1Jo 4:18

Fear is not in charity, &c. By the fear, which a perfect charity and love of God excludes, we may understand a fear of temporal losses in this world, of the loss of goods, of banishment, of torments, of death itself, which the love of God made so many glorious martyrs contemn; or an anxious servile fear of punishment in the next world, for the more perfect charity and the love of God is, so much the more doth it banish this imperfect and servile fear; but as perfect charity does not exclude a love, and constant desire of loving God as our last end, for whose enjoyment we were created, so it does not exclude a fear of displeasing, offending, and losing him by sin. (Witham) ---

Perfect charity, or love, banisheth human fear, that is, the fear of men; as also all perplexing fear, which makes men mistrust or despair of God's mercy; and that kind of servile fear, which makes them fear the punishment of sin more than the offence offered to God. But it no way excludes the wholesome fear of God's judgments, so often recommended in holy writ, nor that fear and trembling with which we are told to work out our salvation. (Philippians ii. 12.) (Challoner)

Haydock: 1Jo 4:20

He that loveth not his brother, whom he seeth, how can he love God, whom he seeth not? By this is signified, that it is more easy and natural to love the things that we see, and that enter by the senses. Pretend not then to love the invisible God, whose perfections are hidden from you in this life, unless you love your brother whom you see. But he adds another reason to prove that no man can love God unless he love his brother; because saith he, (ver. 21.) this is God's express command, that he who loveth God love also his brother: so that a man cannot love God unless he also love his neighbour. (Witham)

Gill: 1Jo 4:6

We are of God,.... Not only as the chosen of God, the children of God, regenerated ones, and believers, but as ministers of the Gospel; they were chosen, and called, and sent of God to preach the Gospel, and were qualified for it, by gifts received from him, and had their doctrine from him, as well as their commission and mission: they were not of the world, and therefore did not speak of the world, nor things suited to worldly men; but being of God, they spoke the words of God, which were agreeable to him, which made for the glory of the three divine Persons, and were consistent with the divine perfections; which maintained the honour and dignity of the persons in the Godhead; which magnified the grace of God in salvation, and debased the creature:

he that knoweth God; not only as the God of nature and providence, but as in Christ, and that not only professionally, but practically; that has an experimental knowledge of him, that knows him as exercising lovingkindness, having tasted of his grace and goodness; that knows him so as to trust in him, and love him; for such a knowledge of God is meant, as has true real affection to him joined with it; so that it is he that loves his name, his glory, his truths, and his ordinances: he

heareth us: not only externally, constantly attending on the ministry of the word, as such do; but internally, understanding what is heard, receiving it in love, cordially embracing it, and firmly believing it, and acting according to it:

he that is not of God; who is not born of God, but is as he was when born into the world, and is of it: and who does not righteousness, nor loves his brother, nor confesses the divinity, humanity, and offices of Christ, and so is not on the side of truth, nor has the truth of grace in him; see 1Jo 3:10; such a man

heareth not us; he is a mere natural man, a carnal and unregenerate man; and such an one cannot attend on a Gospel ministry, or receive Gospel doctrines, which are with him senseless, stupid, and foolish notions, yea, foolishness itself; nor can he know and understand them through ignorance, and want, of a spiritual discerning; they are hard sayings, and he cannot hear, nor bear them; and when this is the case, it is a plain token of unregeneracy, and that such persons are not of God; see Joh 8:47.

Hereby know we the spirit of truth, and the spirit of error; the difference between truth and error; can distinguish one from another, and discern who are the true ministers of Christ, and who are the false teachers; for not only the word of God, the Scriptures of truth, are the test and standard, the touchstone to bring them to, and try them by; and the doctrines they severally bring show who they are; but even their very hearers distinguish them. Spirits, or men pretending to the Spirit of God, may be known in a great measure by their followers; they who have the spirit of error, and are of the world, they are followed, and caressed, and applauded by the men of the world, by unregenerate persons; they who have the spirit of truth, and are of God, they are heard and approved of, and embraced by spiritual men, by such who know God in Christ, and have tasted that the Lord is gracious.

Gill: 1Jo 4:7

Beloved, let its love one another,.... The apostle having finished what he proposed to say concerning the trying of spirits, returns to his former exhortation to brotherly love, and which comes with fresh force and strength; for since worldly men follow, hear, embrace, and cleave to the false teachers; such as are of God, and on the side of truth, should love one another, and their faithful ministers, and stand fast in one spirit by the truths of the Gospel, in opposition to every error:

for love is of God: to love one another is the command of God, it is his revealed will, and is well pleasing in his sight; it comes from him, is a gift of his grace, and a fruit of his Spirit, and which he teaches regenerate ones to exercise:

and everyone that loveth God, as the Alexandrian copy reads, or Christ, and the saints, who seem to be particularly meant:

is born of God; for love to the brethren is an evidence of regeneration; See Gill on 1Jo 3:14;

and knoweth God; he knows God in Christ, and therefore loves those who have the grace of God in them, and the image of Christ upon them; he knows the mind and will of God, being taught of God to love the brethren; and he knows the love of God, and has had an experience of the grace of God, which influences him to love the saints.

Gill: 1Jo 4:8

He that loveth not, knoweth not God,.... If a man loves not the children of God, those that are born of him, he does not know, so as to love God, the Father of them; for to pretend love to God, the begetter of them, whom he sees not, and not love those who are begotten by him, and are visible objects of respect, is a contradiction, and cannot be reconciled: see 1Jo 4:20. This clause is left out in the Ethiopic version, and is transposed in the Syriac version, which reads the text thus, "for God, is love, and whoever loveth not, knoweth not God". By which reading, the following reason stands in close connection with 1Jo 4:7.

For God is love; he loves himself; there is an entire love between the three divine Persons, who are in the strictest, and in the most inconceivable and inexpressible manner affected to each other; their love is natural and essential: God loves all his creatures as such, nor does he hate any of them, as so considered; and he bears an everlasting, unchangeable, and invariable love to his elect in Christ Jesus; of which an instance is given in the following verses, and is a reason why the saints should love one another; that they might be like their heavenly Father, by whom they are begotten, and of whom they are born, and whose children they are; seeing he is love itself, and in his breast is nothing else but love. So the Shekinah is, by the Cabalistic Jews ^t, called אהבה, "love".

Gill: 1Jo 4:9

In this was manifested the love of God towards us,.... The love of God here spoken of, and instanced in, is not his general love to all his creatures, which is shown in the make of them, and in the support of them in their beings, and in his providential care of them, and kindness to them; but his special love towards his elect, and which was before it was manifested; it was secretly in his heart from everlasting, and did not begin to be at the mission of Christ into the world, but was then in a most glaring manner manifested: there were several acts of it before, as the choice of them in Christ, the appointment of him to be their Saviour, and the covenant of grace made with him on their account; these were more secret and hidden; but now the love and kindness of God appeared, broke forth, and shone out in its glory; this is a most flagrant and notorious instance of it, in which it is exceedingly conspicuous; this is a most clear proof, a plain and full demonstration of it:

because that God sent his only begotten Son into the world; the sender is God the Father, who is distinguished from the Son that is sent; of which act of sending; see Gill on Rom 8:3 and See Gill on Gal 4:4; and for him, who is that God against whom we have sinned, and is that lawgiver that is able to save, and to destroy, and of purer eyes than to behold iniquity, to send his Son to be the Saviour of sinful men is an amazing instance of love; and which appears the more manifest, when it is observed that it is "his only begotten Son" that is sent; of which See Gill on Joh 1:14; and the place he was sent into is the world, where his people are, and where their sins are committed, he came to expiate; and where he was treated with great indignity and contempt, and suffered many things, and at last death itself: the end of his mission was,

that we might live through him; who were dead in Adam, dead in sin, and dead in law, and could not quicken themselves; nor obtain eternal life for themselves, by their performances. Christ came, being sent, that they might have life, and that more abundantly than Adam had in innocence, or man lost by the fall; and accordingly they were quickened together with him; when he was quickened, after he had been put to death, they were virtually and representatively quickened and justified in him; and in consequence of his death and resurrection from the dead, they are regenerated and made spiritually alive, and live unto righteousness; and through his righteousness wrought out for them, and imputed to them, they are in a legal sense alive unto God, and alive and comfortable in their own souls, living by faith on Christ, and have a right and title to eternal life; and which they also have through him, and which is chiefly intended here; for the design is not only that they may live spiritually and comfortably here, but eternally hereafter.

Gill: 1Jo 4:10

Herein is love,.... The love of God, free love, love that cannot be matched: herein it is manifested, as before; this is a clear evidence of it, an undoubted proof, and puts it out of all question:

not that we loved God: the love of God is antecedent to the love of his people; it was when theirs was not; when they were without love to him, yea, enemies in their minds, by wicked works, and even enmity itself, and therefore was not procured by theirs; but on the contrary, their love to him is caused by his love to them; hence his love, and a continuance in it, do not depend on theirs; nor does it vary according to theirs; wherefore there is good reason to believe it will continue, and never be removed; and this shows the sovereignty and freeness of the love of God, and that it is surprising and matchless:

but that he loved us; that is, God; and so the Syriac version reads, "but that God himself loved us". The Vulgate Latin version adds, first, as in 1Jo 4:19; the instance of this love follows:

and sent his Son to be the propitiation for our sins: this is a subordinate end to the other, mentioned in 1Jo 4:9; for, in order that sinful men may possess everlasting life and happiness, it is necessary that their sins be expiated, or atonement be made for them, which is meant by Christ's being a propitiation for them; that the justice of God should be satisfied; that peace and righteousness, or love and justice, should be reconciled together; and kiss each other; and that all obstructions be removed out of the way of the enjoyment of life, which are brought in by sin; and that the wrath of God, which sin deserved, be averted or appeased, according to our sense apprehension of it; for otherwise the love of God people is from everlasting, and is unchangeable, never alters, or never changes from love to wrath, or from wrath to love; nor is the love of God procured by the satisfaction and sacrifice of Christ, which are the effects of it; but hereby the way is laid open for the display of it, and the application of its effects, in a way consistent with the law and justice of God. This phrase is expressive of the great love of Christ to his people, and of his substitution in their room and stead; and so it is used among the Jews for a substitution in the room of others, לרוב אהבתו, "to express the greatness of love" ^u; See Gill on Rom 3:25 and See Gill on Rom 9:3.

Gill: 1Jo 4:11

Beloved, if God so loved us,.... As to send his Son to be a propitiatory sacrifice for our sins, and to obtain eternal life for us through his sufferings and death: the apostle uses the same language his Lord and master did, Joh 3:16;

we ought also to love one another; for those who are the objects of God's love ought to be the objects of ours; and if God has loved our fellow Christians and brethren to such a degree, as to send his Son to die for them, we ought to love them too; and if we are interested in the same love, the obligation is still the greater; and if God loved them with so great a love, when they did not love him, but were enemies to him, then surely we ought to love them now they are become the friends of God, and ours also; as God loved them freely, and when unlovely, and us likewise in the same manner, and under the same circumstances, then we ought to love, and continue to love the saints, though there may be something in their temper and conduct disagreeable: God is to be imitated in his love; and his love to us, which is unmerited and matchless, should influence and engage us to the love of the brethren, who have a far greater claim to our love than we can make to the love of God; and which indeed is none at all, but what he is pleased to give us.

Gill: 1Jo 4:12

No man hath seen God at any time,.... The same is said by the Evangelist John, Joh 1:18; but here it is observed with a different view, and upon another account; there it signifies that no man has seen and looked into the counsels and designs of God, and been able to make a discovery and declaration of his mind and will, his love and grace, and which is there ascribed to the Son of God; see Gill on Joh 1:18; but here the sense is, that whereas God is invisible in his nature, and incomprehensible in his being and perfections, so that there is no coming to him, and seeing of him, and conversing with him in a familiar way, and so not of loving him as he is in himself, and ought to be loved, as one friend sees, converses with, and loves another, and finds his love increased by sight and conversation; then we ought to love the saints and people of God, who are visible, may be seen, come at, and conversed with, see 1Jo 4:20; for this clause stands among the arguments and reasons for brotherly love:

if we love one another God dwelleth in us; not as he does in his Son, by union of nature; nor as in heaven, by the displays of his glory; nor as in the whole world, by his omnipresence and power; but by his Spirit, and the communications of his love, and by his gracious presence and communion, which he indulges the saints with; for such who love one another, as they appear to have the Spirit of God, of which that grace is a fruit, so they are by the Spirit built up a fit habitation for God, and by which Spirit he dwells in them; and such may expect the presence of God, for they who live in peace, the God of love and peace shall be with them:

and his love is perfected in us; not that love of God, with which he loves his people; for that admits of no degrees, and is not more or less in itself, or in his heart; but is always invariably and unchangeably the same, and is full, complete, and perfect in his own breast, as it was from all eternity; and does not pass by degrees, or gradually rise from a love of benevolence to a love of complacency and delight, or increase as our love does to him and to one another, on which it has no dependence: nor is this love perfected in the saints in this life; that is to say, they have not perfect knowledge and enjoyment of it; nor have they all the effects of it bestowed upon them, and applied unto them; the perfection of it, in this sense, will be in heaven: but the love with which God is loved is here designed; and it is called his, because he is both the object and the author of it; and this is no effect as to degrees; yea, sometimes, instead of abounding and increasing, it goes back, it is left, and waxes cold; and it will not have its completion till the saints come to heaven, and then it will be in its full perfection and glory, when faith and hope shall be no more: but the sense is, that this grace of love is sincere and hearty, and without dissimulation; it is unfeigned love; and it is in deed and in truth, and not in word and in tongue only; and this appears to be so, by the love which is shown to the brethren, the children of God; so that love to God in the saints is perfected by love to the brethren, just in such sense as faith is made perfect by works, Jam 2:22, that is, is made to appear to be genuine, right, and true.

Gill: 1Jo 4:13

Hereby know we that we dwell in him, and he in us,.... That there is a communion between God and us, and a communication of his love and grace to us, and an exercise of grace upon him; for God dwells in his people by his Spirit and grace, and they dwell in him by the exercise of faith and love upon him: and this is known,

because he hath given us of his Spirit: not of the essence and nature of the Spirit, which is the same with the nature of the Father and of the Son, and is incommunicable; but either of the gifts of the Spirit, which are divided to every man as he pleases, and which being bestowed on men, and used by them, for the profit and advantage of the church of God, show that God is with them, and dwells among them of a truth; or of the graces of the Spirit, such as faith, hope, and love, which are each the gifts of God; and these being bestowed and exercised, are proofs of the mutual indwelling of God and his people; See Gill on 1Jo 3:24.

Gill: 1Jo 4:14

And we have seen, and do testify,.... This seems to be particularly said of the apostles, who had a clear discerning of the love and grace of God, manifested in the mission of Christ into the world; for though no man had seen his nature and his person, yet they had seen his love, and the exceeding riches of his grace, which he had shown forth in Christ Jesus; and they had also seen Christ, God manifest in the flesh; they had seen his glory, as the glory of the only begotten of the Father; they had seen him with their bodily eyes; they had seen his works and miracles; they had seen him dying and risen again from the dead, and go up to heaven; they were witnesses, and eyewitnesses of him, and bore a faithful testimony of him, and for him, and particularly set their seal to this truth,

that the Father sent the Son to be the Saviour of the world; not of every individual person in it, for there are some that will go into everlasting punishment, and even a world that will be condemned; Christ is not in fact the Saviour of all the individuals of human nature, and therefore was not sent to be such; for if he was, the end of his mission is not fully answered; nor of the Jews only, but of the Gentiles also, and who are chiefly intended by "the world"; See Gill on 1Jo 2:2; and even of all the elect of God, styled his people, his sheep, his friends, his church, and the sons of God; and it may be said of all that believe in him throughout the whole world, without any distinction of nation, age, sex, state, or condition: and Christ is the Saviour both of the souls and bodies of these, from all their sins, original and actual; from the power of Satan, the bondage and curse of the law, and wrath to come, and he is the only, able, willing, and complete Saviour, and who saves with an everlasting salvation.

Gill: 1Jo 4:15

Whosoever shall confess that Jesus is the Son of God,.... The only begotten of the Father; that he is not a mere man, as the Jews, and Ebion and Cerinthus said, but a divine person, equal with the Father; which contains all that relates to the dignity of his person, and his fitness for his office as a Saviour, and which was the test of faith in those times, and the grand article of belief: not that a bare assent to this had what followed annexed to it; for the devils believed and owned that Jesus was the Son of God; and so might, and did, unregenerate persons, as the centurion at the cross of Christ, who know nothing what communion with God is; but this confession is such as is attended with a believing in Christ from the heart unto righteousness, life, and salvation, and a cheerful obedience to his ordinances and commands, from a principle of love to him, and faith in him, things not to be found in devils and carnal men; see Rom 10:9.

God dwelleth in him, and he in God; See Gill on 1Jo 4:13; this should encourage to an open and hearty confession of Christ as the Son of God, and Saviour of sinners, and to a public profession of his name, and faith in him, and an holding it fast without wavering.

Gill: 1Jo 4:16

And we have known and believed,.... Or have a full assurance and knowledge of, and faith in,

the love that God hath to us; shown as in many instances, so more especially in sending his Son to be the propitiation for our sins, to be the Saviour of us, and that we might live through him.

God is love; See Gill on 1Jo 4:8,

and he that dwelleth in love; who dwells by faith upon the love of God as displayed in Christ, and abides in the exercise of love to God and to the saints:

dwelleth in God, and God in him; See Gill on 1Jo 4:13; the last clause, "and God in him", is left out in the Syriac version.

Gill: 1Jo 4:17

Herein is our love made perfect,.... Or love with us; which some understand of the love of God towards his people, and which is shed abroad in them: this indeed removes all fear of an awful judgment, and renders that amiable and desirable; and such who are interested in it, shall stand in that day with intrepidity and boldness; and this sense may seem to be favoured by the Syriac version, which reads, "his love with us"; and especially by the Vulgate Latin version, which renders it, "the love of God with us"; but it is best to understand it agreeably to the context, of our love to God, which is with and in our hearts; and which is made, or made to appear to be perfect, true, and genuine, by our love to the brethren; since the love of God to us does not admit of degrees, nor does it, or the reality and sincerity of it, depend upon our love to the saints; See Gill on 1Jo 4:12;

that we may have boldness in the day of judgment; not of men's judgment, when brought before judges, governors, and kings, for the sake of Christ and the Gospel, and stand at their bar, where saints, who have true love to God and Christ and the brethren, have stood with great courage and intrepidity, and shown much boldness, and used great freedom of speech; nor of judgment in this life, which sometimes begins at the house of God, though the saints often have great boldness and presence of mind, and freedom of expression both to God and man in a day of affliction, as Job had; but of the future judgment, which, though it will be very awful and solemn, Christ the Judge will appear with great majesty and glory, and all men will stand before him, and the books will be opened, and the judgment will proceed with great strictness and justice, and will issue in the everlasting perdition of devils and wicked men, yet the saints will have boldness in it: while evil men and devils tremble at the thoughts of it now, they rejoice and are glad; they love it, look for it, long for it, and hasten to it; and will stand fearless, and without the least dread, while others will flee to the rocks, and into the holes of the earth; and they will use freedom of speech with Christ, as the word here signifies; they will sing his new song, and ascribe the glory of their salvation to him, and express their praises of him, and love to him, then and to all eternity: and this boldness the saints may be said to arrive at through a perfect, or sincere, and genuine love of the brethren; for by this they know they are born again, and are born to an inheritance incorruptible, which they have both a meetness for, and a right unto; and knowing hereby that they are passed from death to life, they justly conclude they shall not enter into condemnation, and therefore are not afraid of the awful judgment: hereby they know that their faith is right, and that therefore they are manifestly the children of God; and if children, then heirs, and so shall be saved, and have everlasting life:

because as he is, so are we in this world; which may be understood either of God, to whom the saints are like; for such who are born again, as those who love the brethren are, they are partakers of the divine nature, and bear a resemblance to God, even in this present state of things; and as it becomes them to be holy in all manner of conversation, as he is holy, and to be merciful to wicked men, as he is merciful, so to love the saints as he does, and to be kind, tenderhearted, and forgive one another, as he for Christ's sake has forgiven them; for as God is love, they should be all love likewise; or of Christ, see 1Jo 3:3; and that with respect to God; as he is the Son of God, so are they the sons of God; he by nature, they by grace and adoption; as he is loved by God with an everlasting and unchangeable love, with a love of complacency and delight, so are they loved by him with the same kind of love, even while they are in this world; and as he is the chosen of God, and precious, so they are chosen in him, and unto salvation by him. The Syriac, Arabic, and Ethiopic versions, render it, "as he was": and the sense may be, as he was in this world, so are they; and which may regard not so much likeness in nature, though there is an agreement in that, excepting sin, but the sameness of state and condition; as he was a man of sorrows, attended with afflictions, loaded with reproaches, and followed with the persecutions of men, so are they; nor need they wonder that they are the objects of the world's hatred and contempt, since he was also; as he was tempted by Satan, forsaken by his friends, and deserted by his God, so sometimes are they in this world; and as he went through a variety of sufferings, and death itself, to glory, so through many tribulations do they enter the kingdom: moreover, as he now is in heaven, so are they in this world; even as he is in heaven, so are they representatively in him, while in this world; and as he is righteous, being justified and acquitted from all the charge of sin he took upon him, and therefore will appear a second time without sin, so they are completely righteous in him: and once more, as he is, so they are, or should be in this world; they should be holy as he is holy, and be humble, meek, and patient, as he is, and walk as he walked; and particularly love the saints and one another, as he does; and which seems to be greatly intended here, and must be understood not of an equality, but of a likeness. The Arabic version reads the words conditionally, and as depending on the preceding clause, "if as he was, we are in this world"; and then the sense is, that the saints shall have boldness in the day of judgment, provided they are in this world as Christ was.

Gill: 1Jo 4:18

There is no fear in love,.... In the love of the brethren; where that is, there is no fear: so far as that prevails and gains ground, fear removes; not the filial fear of God, the new covenant grace of fear, which is the beginning of wisdom, and is consistent with faith, hope, love, and spiritual joy; but either the fear of men, which brings a snare: those that truly love Christ, his Gospel, and his people, they are not afraid of men; the spirit of power, love, and of a sound mind, is opposite to a spirit of fear, nor can they stand together; and such strength there is sometimes in brotherly love, that the saints are not afraid of death itself, but freely lay down their lives for one another; see 1Jo 3:16; or it may be rather, that they are not afraid of the day of judgment, and of hell and damnation; where hatred of the brethren has place, there is a fear and dread of these things, as were in Cain; but those that love the brethren, they know they are passed from death to life, and shall not enter into condemnation, and therefore are in no fear of any of these things:

but perfect love casteth out fear; when love to the brethren appears to be perfect, that is, genuine and sincere, and a man knows that from the bottom of his heart he sincerely loves the saints, he concludes from hence, as he may, the truth of his faith, which works in this way; and this frees him from the fears of men and devils, and of the future judgment and wrath to come. The Jews have a saying ^w,

"worthy is his portion that rules over the place of fear, for lo, there is nothing that rules over the degree of "fear" but "love".''

Because fear hath torment: it distresses a man, fills him with anguish, and makes him restless and uneasy, and keeps him in servitude; through the fear of men, of the devil, death, judgment, and hell, he is all his lifetime, or as long as this fear lasts, subject to bondage: or "fear has punishment", as it may be rendered, and is by the Vulgate Latin version; it is a punishment itself to a man; and its being criminal deserves punishment, and is punishable; see Rev 21:8;

he that feareth is not made perfect in love; or "by love"; that is, he that is possessed, and under the power of a servile fear of punishment, is one who is not, by the love to the brethren, made to appear to himself to be a sincere lover of God, and true believer in Christ; for was he, he would not be in fear of destruction and death, since whoever truly loves God, and believes in Christ, shall certainly be saved; though such persons, at times, may not be without their doubts and fears.

Gill: 1Jo 4:19

We love him, because he first loved us. Lest love to God, and so to one another, should be thought to be of ourselves, and too much be ascribed unto it, the apostle observes, that God's love to us is prior to our love to him; his love is from everlasting, as well as to everlasting; for he loves his people as he does his Son, and he loved him before the foundation of the world; his choosing them in Christ as early, and blessing them then with all spiritual blessings, the covenant of grace made with Christ from all eternity, the gift of grace to them in him before the world began, and the promise of eternal life to them so soon, show the antiquity and priority of his love: his love shown in the mission and gift of his Son was before theirs, and when they had none to him; and his love in regeneration and conversion is previous to theirs, and is the cause of it; his grace in regeneration brings faith and love with it, and produces them in the heart; and his love shed abroad there is the moving cause of it, or what draws it first into act and exercise; and the larger the discoveries and applications of the love of God be, the more does love to him increase and abound; and nothing more animates and inflames our love to God, than the consideration of the earliness of his love to us, of its being before ours; which shows that it is free, sovereign, distinguishing, and unmerited. Some read the words as an exhortation, "let us love him"; and others as in the subjunctive mood, "we should love him", because, &c. some copies read, "we love God", and so the Vulgate Latin, Syriac, and Ethiopic versions, and the Alexandrian copy, read, "because God first loved us": and so some others.

Gill: 1Jo 4:20

If a man say I love God, and hateth his brother,.... Than which profession nothing can be more contradictory, not black and white, or hot and cold in the same degree:

he is a liar; it is not truth he speaks, it is a contradiction, and a thing impossible:

for he that loveth not his brother whom he hath seen; his person, which might have drawn out his affection to him; and something valuable and worthy in him, which might have commanded respect; or his wants and distresses, which should have moved his pity and compassion:

how can he love God whom he hath not seen? it cannot be thought he should; the thing is not reasonable to suppose; it is not possible he should; See Gill on 1Jo 4:12.

Gill: 1Jo 4:21

And this commandment have we from him,.... Either "from God", as the Alexandrian copy and the Vulgate Latin version read; and that to love the brethren is a commandment of God, is clear from 1Jo 3:23; or from Christ, for it is also a command of his, even his new commandment, which he has given, and his people have received from him:

that he who loveth God, love his brother also; see Joh 13:34; which is an argument persuading to attend to the one as well as to the other; for the same command that requires the one, requires the other: and he that transgresses it in one case, is a transgressor of it, as well as in the other.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Jo 4:6

¹ tn “But” supplied here to bring out the context. The conjunction is omitted in the Greek text (asyndeton).

² tn The phrase ἐκ τούτου (ek toutou) in 4:6, which bears obvious similarity to the much more common phrase ἐν τούτῳ (en toutw), must refer to what precedes, since there is nothing in the following context for it to relate to, and 4:1-6 is recognized by almost everyone as a discrete unit. There is still a question, however, of what in the preceding context the phrase refers to. Interpreters have suggested a reference (1) only to 4:6; (2) to 4:4-6; or (3) to all of 4:1-6. The last is most likely, because the present phrase forms an inclusion with the phrase ἐν τούτῳ in 3:24 which introduces the present section. Thus “by this we know the Spirit of truth and the spirit of deceit” refers to all of 4:1-6 with its “test” of the spirits by the christological confession made by their adherents in 4:1-3 and with its emphasis on the authoritative (apostolic) eyewitness testimony to the significance of Jesus’ earthly life and ministry in 4:4-6.

³ sn Who or what is the Spirit of truth and the spirit of deceit in 1 John 4:6? (1) Some interpreters regard the “spirits” in 4:6 as human spirits. Although 4:1a is ambiguous and might refer either to human spirits or spiritual beings who influence people, it is clear in the context that (2) the author sees behind the secessionist opponents with their false Christology the spirit of the Antichrist, that is, Satan (4:3b), and behind the true believers of the community to which he is writing, the Spirit of God (4:2). This is made clear in 4:4 by the reference to the respective spirits as the One who is in you and the one who is in the world.

NET Notes: 1Jo 4:7

¹ tn This ὅτι (Joti) is causal, giving the reason why the readers, as believers, ought to love one another: because love comes from God. The next clause, introduced by καί (kai), does not give a second reason (i.e., is not related to the ὅτι clause), but introduces a second and additional thought: Everyone who loves is fathered by God and knows God.

² tn As in 2:23 and 3:4, the author uses πᾶς (pas) with the present articular participle as a generalization to describe a category of people.

sn From the author’s “either/or” perspective (which tends to see things in terms of polar opposites) the use of a generalization like everyone who presents a way of categorizing the opponents on the one hand and the recipients, whom the author regards as genuine Christians, on the other. Thus everyone who loves refers to all true Christians, who give evidence by their love for one another that they have indeed been begotten by God and are thus God’s children. The opposite situation is described in the following verse, 4:8, where (although everyone [πᾶς, pas] is omitted) it is clear that a contrast is intended.

³ tn The verb γεννάω (gennaw) in this context means to be fathered by God and thus a child of God. The imagery in 1 John is that of the male parent who fathers children (see especially 3:9 and 5:1).

NET Notes: 1Jo 4:8

¹ tn The author proclaims in 4:8 ὁ θεὸς ἀγάπη ἐστίν (Jo qeo" agaph estin), but from a grammatical standpoint this is not a proposition in which subject and predicate nominative are interchangeable (“God is love” does not equal “love is God”). The predicate noun is anarthrous, as it is in two other Johannine formulas describing God, “God is light” in 1 John 1:5 and “God is Spirit” in John 4:24. The anarthrous predicate suggests a qualitative force, not a mere abstraction, so that a quality of God’s character is what is described here.

NET Notes: 1Jo 4:9

¹ tn Once again there is the problem of determining whether the phrase ἐν τούτῳ (en toutw) refers (1) to what precedes or (2) to what follows. This is the first of 5 uses of the phrase in the present section (4:9, 10, 13, 17; 5:2). In this case (as also in the next two instances) there is a ὅτι (Joti) clause following which is related and which explains (i.e., which is epexegetical to) the phrase ἐν τούτῳ. Thus the meaning here is, “By this the love of God is revealed in us: that God has sent his only Son into the world in order that we might live through him.”

² tn In terms of syntax the force of the genitive τοῦ θεοῦ (tou qeou) may be (1) objective, (2) subjective, or (3) both. The phrase occurs for the first time in the letter in 2:5. Here in 4:9 the epexegetical ὅτι (Joti) clause which follows makes it clear that this is a subjective genitive, emphasizing God’s love for us rather than our love for God, because it describes God’s action in sending his Son into the world.

³ tn This phrase is best understood as the equivalent of a dative of sphere, but this description does not specify where the love of God is revealed with regard to believers: “in our midst” (i.e., among us) or “within us” (i.e., internally within believers). The latter is probable, because in the context the concept of God’s indwelling of the believer is mentioned in 4:12: “God resides (μένει, menei) in us.”

⁴ sn Although the word translated one and only (μονογενής, monogenhs) is often rendered “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological bird called the Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus alone in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 18; 3:16, 18).

NET Notes: 1Jo 4:10

¹ tn Once again there is the (by now familiar) problem of determining whether the referent of this phrase (1) precedes or (2) follows. Here there are two ὅτι (Joti) clauses which follow, both of which are epexegetical to the phrase ἐν τούτῳ (en toutw) and explain what the love of God consists of: first, stated negatively, “not that we have loved God,” and then positively, “but that he loved us and sent his Son to be the atoning sacrifice for our sins.”

² tn The two ὅτι (Joti) clauses are epexegetical to the phrase ἐν τούτῳ (en toutw) which begins the verse.

sn What is important (as far as the author is concerned) is not whether we love God (or say that we love God – a claim of the opponents is probably behind this), but that God has loved us and sent his Son to be the atoning sacrifice which removes believers’ sins. This latter point is similar to the point made in 2:2 and is at the heart of the author’s dispute with the opponents, because they were denying any salvific value to Jesus’ earthly life and ministry, including his death on the cross.

³ sn As explained at 2:2, inherent in the meaning of the word translated atoning sacrifice (ἱλασμός, Jilasmos) is the idea of turning away the divine wrath, so that “propitiation” is the closest English equivalent. God’s love for us is expressed in his sending his Son to be the propitiation (the propitiatory sacrifice) for our sins on the cross. This is an indirect way for the author to allude to one of the main points of his controversy with the opponents: the significance for believers’ salvation of Jesus’ earthly life and ministry, including especially his sacrificial death on the cross. The contemporary English “atoning sacrifice” communicates this idea more effectively.

NET Notes: 1Jo 4:11

¹ tn Grk “and.” The Greek conjunction καί (kai) introduces the apodosis of the conditional sentence.

² tn This is a first-class conditional sentence with εἰ (ei) + aorist indicative in the protasis. Reality is assumed for the sake of argument with a first-class condition.

sn The author here assumes the reality of the protasis (the “if” clause), which his recipients, as believers, would also be expected to agree with: Assuming that God has loved us in this way, then it follows that we also ought to love one another. God’s act of love in sending his Son into the world to be the atoning sacrifice for our sins (v. 10) ought to motivate us as believers to love one another in a similar sacrificial fashion. The author made the same point already in 1 John 3:16. But this failure to show love for fellow believers is just what the opponents are doing: In 1 John 3:17 the author charged them with refusing to love their brothers by withholding needed material assistance. By their failure to love the brothers sacrificially according to the example Jesus set for believers, the opponents have demonstrated again the falsity of their claims to love God and know God (see 1 John 2:9).

NET Notes: 1Jo 4:12

¹ sn An allusion to John 1:18.

² tn The phrase “God resides in us” (ὁ θεὸς ἐν ἡμῖν μένει, Jo qeo" en Jhmin menei) in 4:12 is a reference to the permanent relationship which God has with the believer. Here it refers specifically to God’s indwelling of the believer in the person of the Holy Spirit, as indicated by 4:13b. Since it refers to state and not to change of status it is here translated “resides” (see 2:6).

³ tn The phrase “his [God’s] love is perfected (τετελειωμένη ἐστίν, teteleiwmenh estin) in us” in 4:12 is difficult. First it is necessary to decide whether αὐτοῦ (autou), which refers to God, is (1) subjective (God’s love for us) or (2) objective (our love for God). It is clear that a subjective genitive, stressing God’s love for us, is in view here, because the immediate context, 4:11a, has believers as the objects of God’s love (ὁ θεὸς ἠγάπησεν ἡμᾶς, Jo qeo" hgaphsen Jhma"). The entire phrase ἡ ἀγάπη αὐτοῦ ἐν ἡμῖν τετελειωμένη ἐστίν (Jh agaph autou en Jhmin teteleiwmenh estin) then refers to what happens when believers love one another (note the protasis of the conditional sentence in 4:12, ἐάν ἀγαπῶμεν ἀλλήλους [ean agapwmen allhlou"]). The love that comes from God, the love that he has for us, reaches perfection in our love for others, which is what God wants and what believers are commanded to do (see 3:23b).

NET Notes: 1Jo 4:13

¹ tn Again whether the referent of the phrase ἐν τούτῳ (en toutw) (1) precedes or (2) follows is a problem. This time there are two ὅτι (Joti) clauses which follow. The first is an indirect discourse clause related to γινώσκομεν (ginwskomen) and giving the content of what believers know: “that we reside in him and he in us.” The second ὅτι clause is epexegetical (or explanatory) to the ἐν τούτῳ phrase, explaining how believers know that they reside in God and God remains in them: “in that he has given us of his Spirit.”

sn By this we know. According to the author of 1 John, the Father’s giving of the indwelling Holy Spirit to the believer is one means of providing assurance to the believer of his relationship to God. This is what was also stated in 1 John 3:24b in essentially identical terms.

² tn Grk “in him.” Context indicates that the pronoun refers to God (see 4:12).

³ sn The genitive of his Spirit here, like the phrase in 3:24, probably reflects a partitive nuance, so that the author portrays God as ‘apportioning’ his Spirit to individual believers. This leads to the important observation that the author is not particularly interested in emphasizing (1) the ongoing interior witness of the Holy Spirit (which is what the passage is often understood to mean) but is emphasizing (2) the fact that God has given the Spirit to believers, and it is this fact that gives believers assurance of their relationship to God. In other words, it is the fact that the Holy Spirit has been given to believers, rather than the ongoing interior testimony of the Holy Spirit within the believer, which is the primary source of the believer’s assurance.

NET Notes: 1Jo 4:14

¹ tn Because σωτῆρα (swthra) is the object complement of υἱόν (Juion) in a double accusative construction in 4:14, there is an understood equative verb joining the two, with the resultant meaning “the Father sent the Son to be the Savior of the world.”

NET Notes: 1Jo 4:15

¹ tn Grk “Whoever.”

² tn Here μένει (menei, from μένω [menw]) has been translated as “resides” because the confession is constitutive of the relationship, and the resulting state (“God resides in him”) is in view.

NET Notes: 1Jo 4:16

¹ tn Both ἐγνώκαμεν (egnwkamen) and πεπιστεύκαμεν (pepisteukamen) in 4:16 are perfect tenses, implying past actions with existing results. In this case the past action is specified as the recognition of (ἐγνώκαμεν) and belief in (πεπιστεύκαμεν) “the love which God has in us.” But what is the relationship between the two verbs γινώσκω (ginwskw) and πιστεύω (pisteuw)? (1) Some interpreters would see a different nuance in each. (2) But in the Gospel of John the two verbs frequently occur together in the same context, often in the same tense; examples may be found in John 6:69, 8:31-32, 10:38, 14:7-10, and 17:8. They also occur together in one other context in 1 John, 4:1-2. Of these John 6:69, Peter’s confession, is the closest parallel to the usage here: “We have come to believe [πεπιστεύκαμεν] and to know [ἐγνώκαμεν] that you are the holy One of God.” Here the order between “knowing” and “believing” is reversed from 1 John 4:16, but an examination of the other examples from the Gospel of John should make it clear that there is no difference in meaning when the order of the terms is reversed. It appears that the author considered both terms to describe a single composite action. Thus they represent a hendiadys which describes an act of faith/belief/trust on the part of the individual; knowledge (true knowledge) is an inseparable part of this act of faith.

² tn The force of the preposition ἐν (en) in the phrase ἐν ἡμῖν (en Jhmin) in 4:16a is disputed: Although (1) “for” (in the sense of “on behalf of”) is possible and is a common English translation, the other uses of the same phrase in 4:9 (where it refers to God’s love for us) and 4:12 (where it refers to God’s indwelling of the believer) suggest that (2) the author intends to emphasize interiority here – a reference to God’s love expressed in believers. This is confirmed by the only other uses in 1 John of the verb ἔχω (ecw) with the preposition ἐν (3:15 and 5:10) both of which literally mean something in someone.

³ tn Once again μένω (menw) in its three occurrences in 4:16 looks at the mutual state of believers and God. No change of status or position is in view in the context, so the participle and both finite verbs are translated as “resides.”

NET Notes: 1Jo 4:17

¹ tn The referent of ἐν τούτῳ (en toutw) here is more difficult to determine than most, because while there are both ἵνα (Jina) and ὅτι (Joti) clauses following, it is not clear whether or not they are related to the ἐν τούτῳ. There are actually three possibilities for the referent of ἐν τούτῳ in 4:17: (1) it may refer to the ἵνα clause which immediately follows, so that the love of believers is brought to perfection in that they have confidence in the day of judgment. The main problem with this interpretation is that since the day of judgment is still future, it necessitates understanding the second use of the preposition “in” (second ἐν [en]) to mean “about” or “concerning” with reference to the day of judgment in order to make logical sense. (2) The ἐν τούτῳ may refer to the ὅτι clause in 4:17b, meaning “love is perfected with us…in that just as he [Christ] is, so also are we in this world.” This makes logical sense, and there are numerous cases where ἐν τούτῳ is explained by a ὅτι clause that follows. However, according to this understanding the intervening ἵνα clause is awkward, and there is no other instance of the phrase ἐν τούτῳ explained by a following ὅτι clause where a ἵνα clause intervenes between the two in this way. (3) Thus, the third possibility is that ἐν τούτῳ refers to what precedes in 4:16b, and this also would make logical sense: “By this – by our residing in love so that we reside in God and he resides in us – is love brought to perfection with us.” This has the additional advantage of agreeing precisely with what the author has already said in 4:12: “If we love one another, God remains in us and his love is brought to perfection in us.” Thus option (3) is best, with the phrase ἐν τούτῳ referring to what precedes in 4:16b, and the ἵνα clause which follows indicates the result of this perfection of love in believers: In the future day of judgment they will have confidence. The ὅτι clause would then give the reason for such confidence in the day of judgment: because just as Jesus is, so also are believers in this world – they are already currently in relationship with God just as Jesus is.

² tn The preposition μετά (meta) means “with” and modifies the verb τετελείωται (teteleiwtai). If the prepositional phrase modified the noun ἡ ἀγάπη which immediately precedes it, it would almost certainly have the Greek article, thus: ἡ ἀγάπη ἡ μεθ᾿ ἡμῶν (Jh agaph Jh meq’ Jhmwn).

sn To say love is perfected with us means “with regard to our actions in loving our brothers.”

³ tn Grk “that one” (a reference to Jesus is indicated in the context). Once more the author uses the pronoun ἐκεῖνος (ekeinos) to refer to Jesus Christ, as he did in 2:6; 3:3, 5, 7, and 16. A reference to Christ is confirmed in this context because the author says that “just as he is, so also are we [believers] in this world” and since 3:2 indicated that believers are to be like God in the future (but are not yet), the only one believers can be like already in the present age is Jesus Christ.

NET Notes: 1Jo 4:18

¹ sn The entire phrase fear has to do with punishment may be understood in two slightly different ways: (1) “fear has its own punishment” or (2) “fear has to do with [includes] punishment.” These are not far apart, however, and the real key to understanding the expression lies in the meaning of the word “punishment” (κόλασις, kolasis). While it may refer to torture or torment (BDAG 555 s.v. 1) there are numerous Koine references involving eternal punishment (2 Macc 4:38; T. Reu. 5:5; T. Gad 7:5) and this is also the use in the only other NT reference, Matt 25:46. In the present context, where the author has mentioned having confidence in the day of judgment (4:17), it seems virtually certain that eternal punishment (or fear of it) is what is meant here. The (only) alternative to perfected love, which results in confidence at the day of judgment, is fear, which has to do with the punishment one is afraid of receiving at the judgment. As 4:18b states, “the one who fears [punishment] has not been perfected in love.” It is often assumed by interpreters that the opposite to perfected love (which casts out fear) is imperfect love (which still has fear and therefore no assurance). This is possible, but it is not likely, because the author nowhere mentions ‘imperfect’ love, and for him the opposite of ‘perfected’ love appears to be not imperfect love but hate (cf. 4:20). In other words, in the antithetical (‘either/or’) categories in which the author presents his arguments, one is either a genuine believer, who becomes ‘perfected’ in love as he resides in love and in a mutually indwelling relationship with God (cf. 4:16b), or one is not a genuine believer at all, but one who (like the opponents) hates his brother, is a liar, and does not know God at all. This individual should well fear judgment and eternal punishment because in the author’s view that is precisely where such a person is headed.

² tn Grk “punishment, and the person who fears.”

³ tn “Punishment” is not repeated in the Greek text at this point but is implied.

NET Notes: 1Jo 4:19

¹ sn No object is supplied for the verb love (the author with his propensity for obscurity has left it to the readers to supply the object). The obvious objects that could be supplied from the context are either God himself or other believers (the brethren). It may well be that the author has both in mind at this point; the statement is general enough to cover both alternatives, although the following verse puts more emphasis on love for the brethren.

NET Notes: 1Jo 4:20

¹ tn Grk “if anyone should say…”

² tn “Yet” is supplied to bring out the contrast.

³ tn See note on the phrase “fellow Christian” in 2:9.

⁴ tn See note on the phrase “fellow Christian” in 2:9.

⁵ sn In 4:20 the author again describes the opponents, who claim to love God. Their failure to show love for their fellow Christians proves their claim to know God to be false: The one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen.

NET Notes: 1Jo 4:21

¹ tn The ἵνα (Jina) clause in 4:21 could be giving (1) the purpose or (2) the result of the commandment mentioned in the first half of the verse, but if it does, the author nowhere specifies what the commandment consists of. It makes better sense to understand this ἵνα clause as (3) epexegetical to the pronoun ταύτην (tauthn) at the beginning of 4:21 and thus explaining what the commandment consists of: “that the one who loves God should love his brother also.”

² tn See note on the phrase “fellow Christian” in 2:9.

Geneva Bible: 1Jo 4:6

^{( 5 )} We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the ^{( e )} spirit of truth, and the spirit of error.

^{( 5 )} He testifies to them that his doctrine and the doctrine of his companions, is the assured word of God which of necessity we have boldly to set against all the mouths of the whole world, and thereby discern the truth from falsehood.

^{( e )} True prophets, against whom are false prophets, that is, those who err and lead others into error.

Geneva Bible: 1Jo 4:7

^{( 6 )} Beloved, let us love one another: ^{( 7 )} for love is of God; and every one that loveth is born of God, and knoweth God.

^{( 6 )} He returns to the commending of brotherly love and charity. ^{( 7 )} The first reason: because it is a very divine thing, and therefore very fitting for the sons of God: so that whoever is missing it cannot be said to know God correctly.

Geneva Bible: 1Jo 4:8

He that loveth not knoweth not God; ^{( 8 )} for God is love.

^{( 8 )} A confirmation: for it is the nature of God to love men, of which we have a most manifest proof above all other, in that of his only free and infinite good will towards us his enemies, he delivered to death, not a common man, but his own Son, indeed his only begotten Son, to the end that we being reconciled through his blood might be partakers in his everlasting glory.

Geneva Bible: 1Jo 4:11

^{( 9 )} Beloved, if God so loved us, we ought also to love one another.

^{( 9 )} An other reason by comparison: if God so loved us, shall not we his children love one another?

Geneva Bible: 1Jo 4:12

^{( 10 )} No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is ^{( g )} perfected in us.

^{( 10 )} A third reason: Because God is invisible, therefore by this effect of his Spirit, that is, by charity, he is understood to be not out of us, but united with us and in us, in whom he is so effectually working.

^{( g )} Is surely in us indeed, and in truth.

Geneva Bible: 1Jo 4:14

^{( 11 )} And we have seen and do testify that the Father sent the Son [to be] the Saviour of the world.

^{( 11 )} He underlays this charity with another foundation, that is, faith in Jesus, which joins us indeed with him, even as charity witnesses that we are joined with him. Furthermore he testifies of Christ, as who had seen him with his eyes.

Geneva Bible: 1Jo 4:15

Whosoever shall ^{( h )} confess that Jesus is the Son of God, God dwelleth in him, and he in God.

^{( h )} With such a confession as comes from true faith, and is accompanied with love, so that there is an agreement of all things.

Geneva Bible: 1Jo 4:16

And we have known and believed the love that God hath to us. ^{( 12 )} God is love; and he that dwelleth in love dwelleth in God, and God in him.

^{( 12 )} A fourth reason: God is the fountain and wellspring of charity indeed charity itself: therefore whoever abides in it, has God with him.

Geneva Bible: 1Jo 4:17

^{( 13 )} Herein is our love made perfect, that we may have boldness in the day of judgment: because ^{( i )} as he is, so are we in this world.

^{( 13 )} Again (as before) he commends love, seeing that by our agreement with God in this thing, we have a sure testimony of our adoption, it comes to pass by this that without fear we look for that latter day of judgment, so that trembling and torment of conscience is cast out by this love.

^{( i )} This signifies a likeness, not an equality.

Geneva Bible: 1Jo 4:18

There is no ^{( k )} fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

^{( k )} If we understand by love, that we are in God, and God in us, that we are sons, and that we know God, and that everlasting life is in us: he concludes correctly, that we may well gather peace and quietness by this.

Geneva Bible: 1Jo 4:19

^{( 14 )} We love him, because he first loved us.

^{( 14 )} Lest any man should think that that peace of conscience proceeds from our love as the cause, he goes back to the fountain, that is, to the free love with which God loves us although we deserved and do deserve his wrath. From this springs another double charity, which both are tokens and witnesses of that first, that is, that we love God who loved us first, and then for his sake our neighbours also.

Geneva Bible: 1Jo 4:20

^{( 15 )} If a man say, I love God, and hateth his brother, he is a liar: ^{( 16 )} for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

^{( 15 )} As he showed that the love of our neighbour cannot be separate from the love with which God loves us because this last gives rise to the other: so he denies that the other kind of love with which we love God, can be separate from the love of our neighbour: of which it follows, that they who say they worship God, and yet do not regard their neighbours lie shamelessly.

^{( 16 )} The first reason taken from comparison: why we cannot hate our neighbour and love God, that is, because he that cannot love his brother whom he sees, how can he love God whom he cannot see?

Geneva Bible: 1Jo 4:21

^{( 17 )} And this commandment have we from him, That he who loveth God love his brother also.

^{( 17 )} A second reason, why God cannot be hated and our neighbour loved, because this same lawmaker commanded us both to love him and our neighbour.

Commentary -- Verse Range Notes

TSK Synopsis: 1Jo 4:1-21

1 He warns them not to believe all who boast of the Spirit;

7 and exhorts to brotherly love.

Maclaren: 1Jo 4:10

Christ's Mission The Revelation Of God's Love

Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.'--1 John 4:10.

THIS is the second of a pair of twin verses which deal with substantially the same subject under two slightly different aspects. The thought common to both is that Christ's mission is the great revelation of God's love. But in the preceding verse the point on which stress is laid is the manifestation of that love, and in our text the point mainly brought out is its essential nature. In the former we read, In this was manifested the love of God,' and in the present verse we read, Herein is love.' In the former verse John fixes on three things as setting forth the greatness of that manifestation--viz., that the Christ is the only begotten Son, that the manifestation is for the world, and that its end is the bestowment of everlasting love. In my text the points which are fixed on are that that Love in its nature is self-kindled--not that we loved God, but that He loved us'--and that it lays hold of, and casts out of the way that which, unremoved, would be a barrier between God and us--viz., our sin: He hath sent His Son to be the propitiation for our sins.'

Now it is interesting to notice that these twin verses, like a double star which reflects the light of a central sun, draw their brightness from the great word of the Master, God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.' Do you not hear the echo of His voice in the three expressions in the verse before the text--only begotten,' world,' live'? Here is one more of the innumerable links which bind together in indissoluble union the Gospel and the Epistle. So, then, the great thought suggested by the words before us is just this, that in the Incarnation and Sacrifice of Jesus Christ we have the great revelation of the love of God.

I. Now There Are Three Questions That Suggest Themselves To Me, And The First Is This, What, Then, Does Christ's Mission Say About God's Love?

I do not need to dwell on the previous question whether, apart from that mission, there is any solid revelation of the fact that there is love in Heaven, or whether we are left, apart from it, to gropings and probabilities. I need not refer you to the ambiguous oracles of nature or to the equally ambiguous oracles of life. I need not, I suppose, do more than just remind you that even the men whose faith grasps the thought of the love of God most intensely, know what it is to be brought to a stand before some of the dreadful problems which the facts of humanity and the facts of nature press upon us, nor need I remind you how, as we see around us to-day, in the drift of our English literature and that of other nations, when men turn their backs upon the Cross, they look upon a landscape all swathed in mists, and on which darkness is steadily settling. The reason why the men of this generation, some of them very superficially, and for the sake of being in the swim,' and some of them despairingly and with bleeding hearts, are turning themselves to a reasoned pessimism, is because they will not see what shines out from the Cross, that God is love.

Nor need I do more than remind you, in a word, of the fact that, go where we will through this world, and consult all the conceptions that men have made to themselves of gods many and lords many, whilst we find the deification of power, and of vice, and of fragmentary good-nesses, of hopes and fears, of longings, of regrets, we find nowhere a god of whom the characteristic is love. And amidst that Pantheon of deities, some of them savage, some of them lustful, some of them embodiments of all vices, some of them indifferent and neutral, some of them radiant and fair, none reveals this secret, that the centre of the universe is a heart. So we have to turn away from hopes, from probability dashed with many a doubt, and find something that has more solid substance in it, if it is to be enough to bear up the man that grasps it and to yield before no tempests. For all that Bishop Butler says, probabilities are not, the guide of life, in its deepest and noblest aspects. They may be the guide of practice, but for the anchorage of the soul we want no shifting sand-bank, but that to which we may make fast and be sure that, whatever shifts, it remains immovable. You can no more clothe the soul in perhapses' than a man can make garments out of a spider's web. Religion consists of the things of which we are sure, and not of the things which are probable. Peradventure' is not the word on which a man can rest the weight of a crushed, or an agonising, or a sinking soul; he must have Verily! verily!' and then he is at rest.

How do we know what a man is? By seeing what a man does. How do we know what God is? By knowing what God does. So John does not argue with logic, either frosty or fiery, but he simply opens his mouth, and in calm, pellucid utterances sets forth the truths and leaves them to work. He says to us, I do not relegate you to your intuitions; I do not argue with you; I simply say, Look at Him; look, and see that God is love.'

What, then, does the mission of Christ say to us about the love of God? It says, first, that it is a love independent of, and earlier than, ours. We love, as a rule, because we recognise in the object to which our heart goes out something that draws it, something that is loveable. But He whose name is I am that I am' has all the reasons of His actions within Himself, and just as He,

Sits on no precarious throne,Nor borrows leave to be,'

nor is dependent on any creature for existence, so He is His own motive, He is His own reason. Within that sacred circle of the Infinite Nature lie all the energies which bring that Infinite Nature into action; and like some clear fountain, more sparkling than crystal, there wells up for ever, from the depths of the Divine Nature, the love which is Himself. He loves, not because we love Him, but because He is God. The very sun itself, as some astronomers believe, owes its radiant brightness and ever-communicated warmth to the impact on, and reception into, it of myriads of meteors and of matter drawn from the surrounding system. So when the fuel fails, that fire will go out, and the sun will shrivel into a black ball. But this central Sun of the universe has all His light within Himself, and the rays that pour out from Him owe their being and their motion to nothing but the force of that central fire, from which they rush with healing on their wings.

If, then, God's love is not evoked by anything in His creatures, then it is universal, and we do not need anxiously to question ourselves whether we deserve that it shall fall upon us, and no conscious unworthiness need ever make us falter in the least in the firmness with which we grasp that great central thought. The sun, inferior emblem as it is of that Light of all that is, pours down its beams indiscriminately on dunghill and on jewel, though it be true that in the one its rays breed corruption and in the other draw out beauty. That great love wraps us all, is older than our sins, and is not deflected by them. So that is the first thing that Christ's mission tells us about God's love.

II. It Speaks To Us Of A Love Which Gives Its Best.

John says, God sent His Son,' and that word reposes, like the rest of the passage, on many words of Christ's--such as, for instance, when He speaks of Himself as sanctified and sent into the world,' and many another saying. But remember how, in the foundation passage to which I have already referred, and of which we have some reflection in the words before us, there is a tenderer expression--not merely sent,' but gave.' Paul strengthens the word when he says, gave up for us all.' It is not for us to speculate about these deep things, but I would remind you of what I dare say I have had occasion often to point out, that Paul seems to intend to suggest to us a mysterious parallel, when he further says, He that spared not His own Son, but freely gave Him up to death for us all.' For that emphatic word spared' is a distinct allusion to, and quotation of, the story of Abraham's sacrifice of Isaac: Seeing thou hast not withheld from Me thine only son.' And so, mysterious as it is, we may venture to say that He not only sent, but He gave, and not only gave, but gave up. His love, like ours, delights to lavish its most precious gifts on its objects.

Now there arises from this consideration a thought which I only mention, and it is this. Christian teaching about Christ's work has often, both by its friends and its foes, been so presented as to lead to the conception that it was the work of Christ which made God love men. The enemies of evangelical truth are never tired of talking in that sense; and some of its unwise friends have given reason for the caricature. But the true Christian teaching is, God so loved, that He gave.' The love is the cause of the mission, and not the mission that which evokes the love. So let us be sure that, not because Christ died does God love us sinful creatures, but that, because God loves us, Christ died for us.

The third thing which the mission of Christ teaches us about the love of God is that it is a love which takes note of and overcomes man's sin. I have said, as plainly as I can, that I reject the travesty of Christianity which implies that it was Christ's mission which originated God's love to men. But a love that does not in the slightest degree care whether its object is good or bad --what sort of a love do you call that? What do you name it when a father shows it to his children? Moral indifference; culpable and weak and fatal. And is it anything nobler, if you transfer it to God, and say that it is all the same to Him whether a man is living the life of a hog, and forgetting all that is high and noble, or whether he is pressing with all his strength towards light and truth and goodness? Surely, surely they who, in the name of their reverence for the supreme love of God, cover over the fact of His righteousness, are mutilating and killing the very attribute that they are trying to exalt. A love that cares nothing for the moral character of its object is not love, but hate; it is not kindness, but cruelty. Take away the background because it is so black, and you lower the brilliancy of whiteness of that which stands in front of it. There is such a property in God as is fittingly described by that tremendous word wrath.' God cannot, being what He is, treat sin as if it were no sin; and therefore we read, He sent His son to be the propitiation for our sins.' The black dam, which we build up between ourselves and the river of the water of life, is to be swept away; and it is the death of Jesus Christ which makes it possible for the highest gift of God's love to pour over the ruined and partially removed barrier and to flood a man's soul. Brethren, no God that is worthy the name can give Himself to a sinful soul. No sinful soul that has not the habit, the guilt, the penalty of its sins swept away, is capable of receiving the life, which is the highest gift of the love. So our twin texts divide what I may call the process of redemption between them; and whilst the one says, He sent His Son that we should have life through Him,' the other tells us of how the sins which bar the entrance of that life into our hearts, as our own consciences tell us they do, can be removed. There must first be the propitiation for our sins, and then that mighty love reaches its purpose and attains its end, and can give us the life of God to be the life of our souls. So much for my first and principle question, If. Now I have to ask, secondly, how comes it that Christ's mission says anything about God's love?

That question is a very plain one, and I should like to press the answer to it very emphatically. Take any other of the great names of the world's history of poet, thinker, philosopher, moralist, practical benefactor; is it possible to apply such a thought as this to them--except with a hundred explanations and limitations--that they, however radiant, however wise, however beneficent, however fruitful their influence, make men sure that God loves them? The thing is ridiculous, unless you are using language in a very fantastic and artificial fashion.

Christ's mission reveals God's love, because Christ is the Son of God. If it is true, as Jesus said, that He that hath seen Me hath seen the Father,' then I can say, In Thy tenderness, in Thy patience, in Thy attracting of the publican and the harlot, in Thy sympathy with all the erring and the sorrowful, and, most of all, in Thy agony and passion, in Thy cross and death, I see the glory of God which is the love of God.' Brother, if you break that link, which binds the man Christ Jesus with the ever-living and the ever-loving God, I know not how you can draw from the record of His life and death a confidence, which nothing can shake, in the love of the Father.

Then there is another point. Christ's mission speaks to us about God's love, if--and I was going to say only if --we regard it as His mission to be the propitiation for our sins. Strike out the death as the sacrifice for the world's sin, and what you have left is a maimed something, which may be, and I thankfully recognise often is, very strengthening, very helpful, very calming, very ennobling, even to men who do not sympathise with the view of that work which I am now setting forth, but which is all that to them, very largely, because of the unconscious influence of the truths which they have cast away. It seems to me that those who, in the name of the highest paternal love of God, reject the thought of Christ's sacrificial death, are kicking away the ladder by which they have climbed, and are better than their creeds, and happily illogical. It is the Cross that reveals the love, and it is the Cross as the means of propitiation that pours the light of that blessed conviction into men's hearts.

III. My Last Question Is This: What Does Christ's Mission Say About God's Love To Me?

We know what it ought to say. It ought to carry, as on the crest of a great wave, the conviction of that divine love into our hearts, to be fruitful there. It ought to sweep out, as on the crest of a great wave, our sins and evils. It ought to do this; does it? On some of us I fear it produces no effect at all. Some of you, dear friends, look at that light with lack-lustre eyes, or, rather, with blind eyes, that are dark as midnight in the blaze of noonday. The voice comes from the Cross, sweet as that of harpers harping with their harps, and mighty as the voice of many waters, and you hear nothing. Some of us it slightly moves now and then, and there an end.

Brethren, you have to turn the world-wide generality into a personal possession. You have to say, He loved me, and gave Himself for me.' It is of no use to believe in a universal Saviour; do you trust in your particular Saviour? It is of no use to have the most orthodox and clear conceptions of the relation between the Cross of Christ and the revelation to men of the love of God; have you made that revelation the means of bringing into your own personal life the conviction that Jesus Christ is your Saviour, the propitiation for your sins, the Giver to you of life eternal? It is faith that does that. Note that, in the great foundation passage to which I have made frequent reference, there are two conditions put in between the beginning and the end. Some of us are disposed to say, God so loved the world that every man might have eternal life.' That is not what Christ said, God so loved the world that'--and here follows the first condition--He gave His Son that'--and here follows the second--he that believeth on Him should not perish, but have everlasting life.' God has done what it is needful for Him to do. His part of the conditions has been fulfilled. Fulfil yours--He that believeth on Him.' And if you can say, not He is the propitiation for our sin, but for my sin, then you will live and move and have your being in a heaven of love, and will love Him back again with an echo and reflection of His own, and nothing shall be able to separate you from the love of God which is in Christ Jesus our Lord.

Maclaren: 1Jo 4:17

The Servant As His Lord

"… As He is, so are we in this world.'--1 John 4:17.

LARGE truths may be spoken in little words. Profundity is often supposed to be obscurity, but the deepest depth is clear. John, in his gospel and epistles, deals with the deepest realities, and with all things in their eternal aspects, but his vocabulary is the simplest in the New Testament. God and the world, life and death, love and hate, light and darkness, these are the favourite words round which his thoughts gather. Here are nine little monosyllables. What can be simpler than, As He is, so are we in this world?' And what can go beyond the thought that lies in it, that a Christian is a living likeness of Christ?

But the connection of my text is quite as striking as its substance. John has been dwelling upon his favourite thought that to abide in love is to abide in God, and God in us. And then he goes on to say that Herein'--that is, in such mutual abiding in love--is love made perfect with us'; and the perfection of that love, which is thus communion, is in order that, at the great solemn day of future trial, men may lift up their faces and meet His glance--which is not strange to them, nor met for the first time--with open-hearted and open-countenanced boldness.' But love' and abiding' are the source of confidence in the Day of Judgment, because love and abiding are the source of assimilation to Christ's life. We have boldness, because as He is, so are we in this world'; and we are as He is, because we love and abide in Him. So here are three thoughts, the assimilation of the Christian man to Christ; the frank confidence which it begets; and the process by which it is secured.

I. A Christian Is Christ's Living Likeness.

That is a startling thing to say, and all the more startling if you notice that John does not say As He was,' in this earthly life of humiliation and filial obedience, but as He is,' in His heavenly life and reign and glory. That might well repel us from all thought of possible resemblance, but the light, however brilliant it may be, is not blinding, and it is the Christ as He is, and not only --true as that is--the Christ as He was, who is the original of which Christian men are copies.

Now there is the difference between the teaching of such classes of religionists as represent Christ's humanity as all in all, and preach to us that He, in His earthly life is the pattern to whom we are to seek to conform our lives, and the true evangelical teaching. That dead Man is living, and His present life has in it elements which we can grasp, and to which every Christian life is to be conformed.

Is there anything, then, within the glory to which I, in my poor, struggling, hampered, imperfect life here on earth, can feel that my character is being shaped? Yes, surely there is. I have no doubt that, in the words of my text, the Apostle is remembering the solemn ones of our Lord's high-priestly prayer as recorded in the seventeenth chapter of his gospel, where the same antithesis of our being in the world, and His not being there, recurs; and where the analogy and resemblance are distinctly stated--I in Thee, and Thou in Me, that they also may be in us.'

So, then, when we stand with our letter-writer in his Patmos island, and see the countenance as the sun shining in his strength, and the eyes as a flame of fire,' and the many crowns upon the head, and the many stars in the hand, though we may feel as if all resemblance was at an end, and aspiration after likeness could only fall at His feet and cover its face, yet there is within the glory something which may be repeated and reproduced in our lives, and that is, the indissoluble union of a Son with a Father, in all loving obedience, in all perfect harmony, in all mutual affection and outgoing of heart and thoughts. This is the centre of the life, alike of the Christ when He is glorified, and of the Christ when He was upon earth. So the very secret heart of the mysterious being of the Son is to be, and necessarily is, repeated in all those who in Him have received the adoption of sons.

Or to put the whole thing into plainer words, it is the religious and the moral aspects of Christ's being, and not any one particular detail thereof; and these, as they live and reign on the Throne, just as truly as these, as they suffered and wept upon earth--it is these to which it is our destiny to be conformed. We are like Him, if we are His, in this,--that we are joined to God, that we hold fellowship with Him, that our lives are all permeated with the divine, that we are saturated with the presence of God, that we have submitted ourselves to Him and to His will, that not my will, but Thine, be done' is the very inmost meaning of our hearts and our lives. And thus we,' even here, bear the image of the heavenly, as we have borne the images of the earthly.' Now I am not going to dwell upon details; all these can be filled in by each of us for himself. The centre-point which I insist upon is this--the filial union with God, the filial submission to Him, and the consequent purity as Christ is pure, righteousness as Christ is righteous, and walking even as Christ walked, for ever in the light.

But then there is another point that I desire to refer to. I have put an emphasis upon the is' instead of the was,' as it applies to Jesus Christ. I would further put an emphasis upon the are,' as it applies to us--So are we.'

John is not exhorting, he is affirming. He is not saying what Christian men ought to strive to be, but he is saying what all Christian men, by virtue of their Christian character, are. Or, to put it into other words, likeness to the Master is certain. It is inevitably involved in the relation which a Christian man bears to the Lord. There may be degrees in the likeness, there may be differences of skill and earnestness in the artist. We have to labour like a portrait painter, slowly and tentatively approaching to the complete resemblance. It is a lifelong task ere the lump be leavened.' This likeness does not reach its completeness by a leap. It is not struck, as the image of a king is, upon the blank metal disc, by one stroke, but it is wrought out by long, laborious, and, as I said, approximating and tentative touches. My text suggests that to us by its addition, So are we, in this world.' The world'--or, to use modern phraseology, the environment'--conditions the resemblance. As far as it is possible for a thing encompassed with dust and ashes to resemble the radiant sun in the heavens, so far is the resemblance carried here. Some measure of it, and a growing measure, is inseparable from the reality of a Christian life.

Now, you Christian people, does that plain statement touch you anywhere? So are we.' Well! you would be quite easy if John had said: So may we be; so should we be; so shall we be.' But what about the so are we'? What a ghastly contradiction the lives of multitudes of professing Christians are to that plain statement! Like Jesus Christ'--would anybody say that about anything in me? So are we'--no words of mine, dear brethren, can make the statement more searching, more impressive; but, I pray you, lay this to heart: If any man have not the Spirit of Christ, he is none of His.' You may take sacraments and profess Christianity, or, as we Nonconformists have it, join churches,' and do all manner of outward work for ever and a day; but if you have not the likeness of Christ, at least in germ, and growing to something more than a germ, in your characters, you had better revise your position, and ask whether, after all, you have not been walking in a vain show, and fancied yourselves the servants of Christ, while you bear the image of Christ's enemy.

A very tiny gully on a hillside, made by showers of rain, may fall into the same slopes, and has been created by the very same forces, working according to the same laws, as have scooped out valleys miles broad, bordered by mountains thousands of feet high. And in my little life, poor as it is, limited as it is, environed as it is by the world, and therefore often hampered and stained, as well as helped and brightened, by its environment, there may be, and there will be, in some degree, if I am a Christian man, the very same power at work by which Jesus Christ, the Son of the Father shines as the sun on the throne of the universe.

But then, notice further, how that limitation to which I have referred in this world carries with it another message. There is Christ in the heavens, veiled and unseen. Here are you on earth, his representative. There is a rage at present for putting pictures into all books, and folk will scarcely read unless they get illustrated literature. The world has for its illustrations of the gospel the lives of us Christian people. In the book there are principles and facts, and readers should be able to turn the page and see all pictured in us.

That is what you are set to do in this world. As the Father sent Me, even so send I you.' As He is, so are we in this world.' It may be our antagonist, but it is our sphere, and its presence is necessary to evoke our characters. Christ has entrusted His reputation, His honour, to us, and many a man that never cares to look at Him as He is revealed in Scripture, would be wooed and won to look at Him and love Him, if we Christian people were more true to our vocation, and bore more conspicuously on our faces and in our characters the image of the heavenly.

II. Look For A Moment At The Second Thought That Is Here: The Day Of Judgment.

Such a likeness to Jesus Christ is the only thing that will enable a man to lift up his head in the Day of Judgment.

We have boldness,' says John, because as He is, so are we.' Now that is a very strong statement of a truth that popular, evangelical theology has far too much obscured. People talk about being, at the last, accepted in the beloved.' God be thanked, it is true. A sweet old hymn that a great many of us learned when we were children, though it is not so well known in these days, says:-

Bold shall I stand in that great day,For who aught to my charge shall lay,While through Thy blood absolved I amFrom sin's tremendous curse and shame?'

I believe that, and I try to preach it. But do not let us forget the other side. My text is in full accordance with the principles of our Lord's own teaching; and who knows the principles of His own words so well as the judge, who tells us, in His pictures of that great day, that the question put to every man will be, not what you believe, but what did you do, and what are you?

But this truth of my text has been not only wounded in the house of the friends of Christianity, but it has been overlooked by one of the very frequent objections that we hear made to evangelical teaching, that, according to it, a man is judged according to his belief and not according to his deeds. A man is judged according to his--not belief--but according to his faith. But he is judged according also to--not his work--but according to his character.

And I wish, dear friends, to lay this upon your hearts, because many of us are too apt to forget it, that whilst unquestionably the beginning of salvation, and the condition of forgiveness here, and of acceptance hereafter, are laid in trust in Jesus Christ, that trust is sure to work out a character which is in conformity with His requirements and moulded after the likeness of Himself. The judgment of God is according to truth,' and what a man is determines where a man shall be, and what he shall receive through all eternity. Remember Christ's own teaching. Remember the teaching of that other apostle than John, according to which the wood, hay, stubble,' built by a man upon the foundation shall be burned up, and the builder himself be saved, yet so as by fire. And lay this to heart, that it is only when faith works in us, through love and communion, characters like Jesus Christ's, that we shall be able to stand--though even then we shall have to trust to divine and infinite mercy, and to the sprinkling of His blood--before the Throne of God. Lay up in store for yourselves a good foundation unto eternal life. And take this as the preaching of my text; character, and character alone, will stand the judgment of that great day.

There is no real antagonism between such truths and the widest preaching of salvation by faith. It is the same man who, in his gospel, says, as from the lips of the Lord Himself, He that believeth is not judged,' and in his letter says, We may have boldness in that day, because, as He is, so are we in this world.'

III. One Word About The Last Point; The Process By Which This Likeness Is Secured.

That is contained, as I tried to show in my introductory remarks, in the earlier part of the verse. Our love is made perfect by dwelling in God, and God in us; in order that we may be thus conformed to Christ's likeness, and so have boldness in that great day. To be like Jesus Christ, what is needed is that we love Him, and that we keep in touch with Him. What is it to abide' in Him? --to direct the continual flow of mind and love and will and practical obedience to Him, to bear Him ever in the secret place of my heart whilst my hands are occupied with daily business, and my feet are running the sometimes rough race that is set before me. Think of Him ever, love Him ever. Let His name be like a perfume breathed through the whole atmosphere of your lives. Keep your wills in the attitude of submission, of acceptance, of indecision when necessary, and of absolute dependence upon Him. Let your outward acts be such as shall not bring a film Of separation between Him and you. When thus our whole being is steeped and drenched with Christ, then it cannot but be that we shall be like Him. Even clouds themselves as suns appear, when the sun pierces them with light.' Abide in Me, and I in you.' You cannot make yourselves like Christ, but you can fasten yourselves to Christ, and He will give you power which shall make you like Him.

But, remember, such abiding is no idle waiting, no passive confidence. It is full of energy, full of suppression, when necessary, of what is contrary to your truest self, and full of strenuous cultivation of that which is in accord with the will of the Father, and with the likeness of the first-born among many brethren.'

Dear friends, lie in the light and you will become light. Abide in Christ, and you will get like Christ; and, being like Him, you will be able to lift up your heads, and rejoice when you front Him on the Throne, and you are at the bar. Then, when you are no more in the world, the likeness will be perfected, because the communion is complete. We shall be like Him, for we shall see Him as He is.'

Maclaren: 1Jo 4:18

Love And Fear

There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.' --1 John 4:18.

JOHN has been speaking of boldness, and that naturally suggests its opposite--fear. He has been saying that perfect love produces courage in the day of judgment, because it produces likeness to Christ, who is the Judge. In my text he explains and enlarges that statement. For there is another way in which love produces boldness, and that is by its casting out fear. These two are mutually exclusive. The entrance of the one is for the other a notice to quit. We cannot both love and fear the same person or thing; and where love comes in, the darker form slips out at the door; and where Love comes in, it brings hand in hand with itself Courage with her radiant face. But boldness is the companion of love, only when love is perfect. For, inconsistent as the two emotions are, love, in its earlier stages and lower degrees, is often perturbed and dashed by apprehension and dread.

Now John is speaking about the two emotions in themselves, irrespective, so far as his language goes, of the objects to which they are directed. What he is saying is true about love and fear, whatever or whosoever may be loved or dreaded. But the context suggests the application in his mind, for it is boldness before him' about which he has been speaking; and so it is love and fear directed towards God which are meant in my text. The experience of hosts of professing Christians is only too forcible a comment upon the possibility of a partial Love lodging in the heart side by side with a fellow-lodger, Fear, whom it ought to have expelled. So there are three things here that I wish to notice--the empire of fear, the mission of fear, and the expulsion of fear.

I. The Empire Of Fear.

Fear is a shrinking apprehension of evil as befalling us, from the person or thing which we dread. My text brings us face to face with that solemn thought that there are conditions of human nature, in which the God who ought to be our dearest joy and most ardent desire becomes our ghastliest dread. The root of such an unnatural perversion of all that a creature ought to feel towards its loving Creator lies in the simple consciousness of discordance between God and man, which is the shadow cast over the heart by the fact of sin. God is righteous; God righteously administers His universe. God enters into relations of approval or disapproval with His responsible creature. Therefore there lies, dormant for the most part, but present in every heart, and active in the measure in which that heart is informed as to itself, the slumbering, cold dread that between it and God things are not as they ought to be.

I believe, for my part, that such a dumb, dim consciousness of discord attaches to all men, though it is often smothered, often ignored, and often denied. But there it is; the snake hibernates, but it is coiled in the heart all the same; and warmth will awake it. Then it lifts its crested head, and shoots out its forked tongue, and venom passes into the veins. A dread of God is the ghastliest thing in the world, the most unnatural, but universal, unless expelled by perfect love.

Arising from that discomforting consciousness of discord there come, likewise, other forms and objects of dread. For if I am out of harmony with Him, what will be my fate in the midst of a universe administered by Him, and in which all are His servants? Oh! I sometimes wonder how it is that godless men front the facts of human life and do not go mad. For here are we, naked, feeble, alone, plunged into a whirlpool, from the awful vortices of which we cannot extricate ourselves. There foam and swirl all manner of evils, some of them certain, some of them probable, any of them possible, since we are at discord with Him who wields all the forces of the universe, and wields them all with a righteous hand. The stars in their courses fight against' the man that does not fight for God. Whilst all things serve the soul that serve Him, all are embattled against the man that is against, or not for, God and His will.

Then there arises up another object of dread, which, in like manner, derives all its power to terrify and to hurt from the fact of our discordance with God; and that is the shadow feared of man,' that stands shrouded by the path, and waits for each of us.

God; God's universe; God's messenger, Death--these are facts with which we stand in relation, and if our relations with Him are out of gear, then He and all of these are legitimate objects of dread to us.

But now there is something else that casts out fear than perfect love, and that is--perfect levity. For it is the explanation of the fact that so many of us know nothing of this fear of which I speak, and fancy that I am exaggerating, or putting forward false views. There is a type of man, and I have no doubt there are some of its representatives among my hearers, who are below both fear and love as directed towards God; for they never think about Him, or trouble their heads concerning either Him or their relations to Him or anything that flows therefrom. It is a strange faculty that we all have, of forgetting unwelcome thoughts and shutting our eyes to the things that we do not want to see, like Nelson when he puts the telescope to his blind eye at Copenhagen, because he would not obey the signal of recall. But surely it is an ignoble thing that men should ignore or shuffle out of sight with inconsiderateness the real facts of their condition, like boys whistling in a churchyard to keep their spirits up, and saying, Who's afraid?' just because they are so very much afraid. Ah, dear friends, do not rest until you face the facts, and having faced them, have found the way to reverse them! Surely, surely it is not worthy of men to turn away from anything so certain as that between a sin-loving man and God there must exist such a relation as will bring evil and sorrow to that man, as surely as God is and he is. I beseech you, take to heart these things, and do not turn away from them with a shake of your shoulders, and say, He is preaching the narrow, old-fashioned doctrine of a religion of fear.' No! I am not. But I am preaching this plain fact, that a man who is in discord with God has reason to he afraid, and I come to you with the old exhortation of the prophet, Be troubled, ye careless ones.' For there is nothing more ignoble or irrational than security which is only made possible by covering over unwelcome facts. Be troubled'; and let the trouble lead you to the Refuge.

II. That Brings Me To The Second Point--Viz., The Mission Of Fear.

John uses a rare word in my text when he says fear hath torment.' Torment' does not convey the whole idea of the word. It means suffering, but suffering for a purpose; suffering which is correction; suffering which is disciplinary; suffering which is intended to lead to something beyond itself. Fear, the apprehension of personal evil, has the same function in the moral world as pain has in the physical. It is a symptom of disease, and is intended to bid us look for the remedy and the Physician. What is an alarm hell for but to rouse the sleepers, and to hurry them to the refuge? And so this wholesome, manly dread of the certain issue of discord with God is meant to do for us what the angels did for Lot--to lay a mercifully violent hand on the shoulder of the sleeper, and shake him into aroused wakefulness, and hasten him out of Sodom, before the fire bursts through the ground, and is met by the fire from above. The intention of fear is to lead to that which shall annihilate it by taking away its cause.

There is nothing more ridiculous, nothing more likely to destroy a man, than the indulgence in an idle fear which does nothing to prevent its own fulfilment. Horses in a burning stable are so paralysed by dread that they cannot stir, and get burnt to death. And for a man to be afraid--as every one ought to be who is conscious of unforgiven sin--for a man to be afraid and there an end, is absolute insanity. I fear; then what do I do? Nothing. That is true about hosts of us.

What ought I to do? Let the dread direct me to its source, my own sinfulness. Let the discovery of my own sinfulness direct me to its remedy, the righteousness and the Cross of Jesus Christ. He, and He alone, can deal with the disturbing element in my relation to God. He can deliver me from my enemies, for they are too strong for me.' It is Christ and His work, Christ and His sacrifice, Christ and His indwelling Spirit that will grapple with and overcome sin and all its consequences, in any man and in every man; taking away its penalty, lightening the heart of the burden of its guilt, delivering from its love and dominion--all three of which things are the barbs of the arrows with which fear riddles heart and conscience. So my fear should proclaim to me the merciful Name that is above every name,' and drive me as well as draw me to Christ, the Conqueror of sin, and the Antagonist of all dread.

Brethren, I said I was not preaching the religion of Fear. But I think we shall scarcely understand the religion of Love unless we recognise that dread is a legitimate part of an unforgiven man's attitude towards God. My fear should be to me like the misshapen guide that may lead me to the fortress where I shall be safe. Oh, do not tamper with the wholesome sense of dread! Do not let it lie, generally sleeping, and now and then waking in your hearts, and bringing about nothing. Sailors that crash on with all sails set--stunsails and all--whilst the barometer is rapidly falling, and boding clouds are on the horizon, and the line of the approaching gale is ruffling the sea yonder, have themselves to blame if they founder. Look to the falling barometer, and make ready for the coming storm, and remember that the mission of fear is to lead you to the Christ who will take it away.

III. Lastly, The Expulsion Of Fear.

My text points out the natural antagonism, and mutual exclusiveness, of these two emotions. If I go to Jesus Christ as a sinful man, and get His love bestowed upon me, then, as the next verse to my text says, my love springs in response to His to me, and in the measure in which that love rises in my heart will it frustrate its antagonistic dread.

As I said, you cannot love and fear the same person, unless the love is of a very rudimentary and imperfect character. But just as when you pour pure water into a bladder, the poisonous gases that it may have contained will be driven out before it, so when love comes in, dread goes out. The river, turned into the foul Augean stables of the heart, will sweep out all the filth and leave everything clean. The black, greasy smoke-wreath, touched by the fire of Christ's love, will flash out into ruddy flames, like that which has kindled them; and Christ's love will kindle in your hearts, if you accept it and apprehend it aright, a love which shall burn up and turn into fuel for itself the now useless dread.

But, brethren, remember that it is perfect love' which casts out fear.'

Inconsistent as the two emotions are in themselves, in practice, they may be united, by reason of the imperfection of the nobler. And in the Christian life they are united with terrible frequency. There are many professing Christian people who live all their days with a burden of shivering dread upon their shoulders, and an icy cold fear in their hearts, just because they have not got close enough to Jesus Christ, nor kept their hearts with sufficient steadfastness under the quickening influences of His love, to have shaken off their dread as a sick man's distempered fancies. A little love has not mass enough in it to drive out thick, clustering fears. There are hundreds of professing Christians who know very little indeed of that joyous love of God which swallows up and makes impossible all dread, who, because they have not a loving present consciousness of a loving Father's loving will, tremble when they front in imagination, and still more when they meet in reality, the evils that must come, and who cannot face the thought of death with anything but shrinking apprehension. There is far too much of the old leaven of selfish dread left in the experiences of many Christians. I feared thee, because thou wert an austere man, and so, because I was afraid, I went and hid my talent, and did nothing for thee' is a transcript of the experience of far too many of us. The one way to get deliverance is to go to Jesus Christ and keep close by Him.

And my last word to you is, see that you resort only to the sane, sound way of getting rid of the wholesome, rational dread of which I have been speaking. You can ignore it; and buy immunity at the price of leaving in full operation the causes of your dread--and that is stupid. There is only one wise thing to do, and that is, to make sure work of getting rid of the occasion of dread, which is the fact of sin. Take all your sin to Jesus Christ; He will--and He only can--deal with it. He will lay His hand on you, as He did of old, with the characteristic word that was so often upon His lips, and which He alone is competent to speak in its deepest meaning, Fear not, it is I,' and He will give you the courage that He commands.

God hath not given us the spirit of fear, but of power, and of love, and of a sound mind.' Ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry Abba, Father,' and cling to Him, as a child who knows his father's heart too well to be afraid of anything in his father, or of anything that his father's hand can send.

Maclaren: 1Jo 4:19

The Ray And The Reflection

"We love Him, because He first loved us.'--1 John 4:19.

Very simple words! but they go down into the depths of God, lifting burdens off the heart of humanity, turning duty into delight, and changing the aspect of all things. He who knows that God loves him needs little more for blessedness; he who loves God back again offers more than all burnt offering and sacrifices. But it is to be observed that the correct reading of my text, as you will find in the Revised Version, omits Him' in the first clause, and simply says we love,' without specifying the object. That is to say, for the moment John's thought is fixed rather on the inward transformation effected, from self-regard to love--than on considering the object on which the love is expended. When the heart is melted, the streams flow wherever there is a channel. The river, as he goes on to show us, parts into two heads, and love to God and love to man are, in their essence and root-principle, one thing.

So my text is the summary of all revelation about God, the ultimate word about all our relations to Him, and the all-inclusive directory as to our conduct to one another. To know that God loves, and to love again--there is a little pocket encyclopaedia in two volumes, which contains the smelted-down essence of all theology and of all morality. Let us look at these three points.

I. The Ultimate Word About God.

He first loved us.' Properly and strictly speaking, that first' only declares the priority of the divine love towards us over ours towards Him. But we may fairly give it a wider meaning, and say--first of all, ere Creation and Time, away back in the abysmal depths of an everlasting and changeless heart, changeless in the sense that its love was eternal, but not changeless in the sense that love could have no place within it--first of all things was God's love; last to be discovered because most ancient of all. The foundation is disclosed last when you come to dig, and the essence is grasped last in the process of analysis.

So one of the old psalms, with wondrous depth of truth, traces up everything to this, For His mercy endureth for ever.' Therefore, there was time; therefore, there were creatures--He made great lights, for His mercy endureth for ever.' Therefore, there were judgments--He slew famous kings … for His mercy endureth for ever.' And so we may pass through all the works of the divine energy, and say, He first loved us.'

It is no accident that there are but foregleams of this great thought brightening the words and the thoughts of psalmist and prophet, saint and sage, from the beginning onwards, while the articulate utterance of the simple sentence was first heard from the lips of Him who declared the Father, and stands in that part of the Book which, both in its position there, and in its date of composition is the last of the Apostolic utterances. God is love';-that is in one aspect the foundation of His being, and in another aspect the shining ruby set on the very sky piercing summit of the completed process of the revelation of that Being to man. He first loved us'; and thence, from that centre and germinal point, streams out the whole train of consequences in the divine activity, and in the divine self-revelation.

I need not ask you to contrast with this infinitely simple and infinitely deep utterance all other thoughts of a divine Being--the cold abstractions of Theism, the dim dreads of popular apprehension, the vague utterances of any mythology, the clouds that men's thoughts have covered over the face of this great truth--and then, to set by the side of all these groping, these peradventures, these fears, these narrow, unworthy ideas, the clear simplicity, the infinite depth of He first loved us.'

But I may ask you to consider, but for a moment, the relation which all the other perfection of the divine nature have to this central and foundation one. There are all those pompous names, Omnipresence' and Omniscience' and the like, which are but the negations of the limitations of humanity or of finite creatures. There are the more spiritual and moral thoughts of Wisdom and Righteousness and the like. These are but the fringes of the glory: I was going to venture to say that the divinest thing in God is love. There is the central blaze; the rest is but the brilliant periphery that encloses it. And that infinite love stands to all these other attributes in the relation of being their master and motive spring. They are Love's instrument, and in the divine nature Love is Lord of all. They give it majesty; it gives them tenderness. We may reverently say, in regard to the divine nature, what the Apostle says about our humanity, that love is the bond of perfectness'--the girdle which, braced round all the garments, keeps them in their place.

For round these infinite, innumerable, unnameable, and named divine perfections, is that which brings them all into symmetry and keeps them all in harmonious action--Love. He has wisdom, and power, and eternal being, but He is Love.

But do not let us forget that whilst thus my text proclaims the ultimate truth, these other attributes, as they are called, are all smelted down, as it were, into, and present in, the love which is their crown. The same Apostle, who has thus the honour of ringing out to the world the good news that God is Love, declares that this is the message' which he has to tell, that God is light, and in Him is no darkness at all.' So the light of righteousness, as well as the lambent flame of love, burn together on that central fire of the universe. We must not so conceive of the love of God, as to darken the radiance of His righteousness, or to obscure the brilliancy of that pure light which tolerates no admixture of darkness.

May I venture a step further, and ask whether we are not warranted in believing that in that which we call the love of God there do abide the same elements as characterise the thing that bears the same name in our human experience? The spectrum has told us that the constituents of the mighty sun in the heavens are the same as the constituents of this little darkened earth. And there are the same lines in the divine spectrum that there are in ours. So if we can venture to say of Him, He is Love, do not let us shrink from saying that then, like us, He delights in the companionship of His beloved; that, like us, He rejoices in giving Himself to His beloved; that, like us, but infinitely, He desires the good of His beloved; and that, like us, He seeks only for the requital of an answering love. All these things, the joy of the Lord in 1 John 5:19 man, the yielding of the Lord to man, the beneficent desire of the Lord for the good of man, and the hunger of the Lord for the response of love from man--all these things are affirmed when we affirm that God is Love.

Our Apostle would concur heartily in the great text which was the theme of a recent sermon. Paul said, God establishes His love towards us, in that while we were yet sinners, Christ died for us.' John says, Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.'

So the Cross of Christ is the one demonstration that God loved us. Looking to it we can say, with a great modern teacher:--

"So the All-great were the All-loving too,So through the thunder comes a human voice,Saying "Oh! heart I made; a heart beats here,Face, My hands fashioned, see it in Myself;Thou hast no power, nor mayest conceive ofMine But love I gave thee, with Myself to love,And thou must love Me, who have died for thee."

II. Here We Have The Ultimate Word As To Our Religion.

We love Him, because He first loved us.' There is a bridge wanted between these two, and the bridge is supplied abundantly in this letter, in entire harmony with the teaching of the rest of the New Testament. Much has been said, and profitably said, with reference to the modification of the general type of Christian teaching in the writings respectively of Paul, Peter, James, and John. I thankfully recognise the diversities. They are not divergences; they are perfectly complementary, and may all be made to harmonise. This Apostle of love has also declared to us how it comes that the love which burns at the centre of things, where there is a heart, kindles a responding love away out on the circumference of things, where there are men with hearts; and the bridge is--We have known and believed the love that God hath to us.' So says John. And Paul, the Apostle of faith, who sometimes seems as if his only conception of the link of union between God and man was, on the part of man, faith, responds when he speaks of a faith which worketh, comes to energetic operation, through the love which it has kindled.

So we come to this, that a simple trust in the love of God, as manifested in Jesus Christ, our Lord, is the only thing which will so deal with man's natural self-regard and desire to make himself his own object and centre, as to substitute for that the victorious love to God. You cannot love God, unless you believe that He loves you. You will never be absolutely sure of that, unless you have learned it from the Cross of Christ. You will not respond with the love that He desires, but there will be a film between your ice and the fire that could melt it, until that is swept away by the simple act of confidence in God manifested to you in Jesus Christ. This is Christianity; this, nothing less, is religion--to love God, because I believe that in Jesus Christ God has loved me.

And that is the only thing that He desires or accepts. The Religion of Fear; what is it? Thou wert an austere man … and I was afraid.' Yes! and what did you do when you were afraid? I hid my talent in the ground,' and was utterly idle. Here rise, on either side of the valley, two mountains--Ebal and Geranium. From the one were thundered the curses, from the other broke the benediction of the blessings; the one is barren, the other is verdant--which thing is an allegory.' The Religion of Fear does nothing, the Religion of Love does all. The Religion of Self-interest is narrow, poor, mostly inoperative of any lofty enthusiasm or high nobleness of character. The Religion of Duty; I ought to worship, I am bidden to do this, that, or the other thing, which I do not a bit like to do. I am forbidden to do this, that, and the other thing which I should very much like to do, if I durst'--that religion is the religion of a slave; and there are hosts of us that know nothing better. And so our Christianity is a feeble and an uncomfortable thing; and there are little joy, and little subjugation of the will, and little leaping up of the heart in glad obedience in it. I was talking to a good, aged man, not long ago, whose religion was of a very gloomy type. He said to me, As to love, I know next to nothing about it.' Ah! brethren, I am afraid that is true about a good many of us who call ourselves Christians.

Then let me say, too, that if we love Him, it will be the motive power and spring of all manner of obedience's and glad services. Love is the mother-tincture, so to speak, which you can colour, and to which you can add in various ways, and produce variously tinted and tasted and perfumed commixtures. Love lies at the foundation of all Christian goodness. It will lead to the subjugation of the will; and that is the thing that is most of all needed to make a man righteous and pure. So St. Augustine's paradox, rightly understood, is a magnificent truth, Love! and do what you will.' For then you will be sure to will what God wills, and you ought.

If this be the summing-up of all religion, a practical conclusion follows. When we feel ourselves defective in the glow and operative driving power of love to God, what is the right thing to do? When a man is cold, he will not warm himself by putting a clinical thermometer into his mouth, and taking his temperature, will he? Let him go into the sunshine and he will be warmed up. You can pound ice in a mortar, and except for the little heat generated by the impact of the pestle, it will keep ice still. But float the iceberg south into the tropics, and what has become of it? It has all run down into sweet, warm water, and mingled with the warm ocean that has dissolved it. So do not think about yourselves and your own loveless hearts so much, but think about God, and the infinite welling up of love in His heart to you, a great deal more. We love Him, because He first loved us'; therefore, to love Him more, we must feel more that He does love us.

III. Lastly, Hero Is The Ultimate Word About Our Conduct To Men.

I said that John, by leaving out any specification of the object of love, as well as by the verses that immediately follow, shows that he regards the emotion as one, though its direction is two-fold. That just comes to the plain truth, that the only victorious antagonist to the self-regarding temperament of average men, and the only power which will change philanthropy from a sentiment into a self-denying and active principle of conduct, is to be found in the belief of the love of God in Jesus Christ, and in answering love to Him.

That is a lesson for many sorts of people to-day. What they call altruism is no discovery of Christianity, but its practice is. I freely admit that there is much honest and self-sacrificing beneficence and benevolence which are not connected, in the men who practice them, with faith in Jesus Christ. But I question very much whether these would have existed if the story of the Cross had been unknown. And sure I am that the history of non-Christian attempts to promote the brotherhood of man, and to diffuse a wide and operative love of mankind, teaches us, on the one side, that the emotion is not strong enough to last, and to work, unless it is based on God's love in Jesus Christ. And the history of Christianity, on the other side, though with many defects and things to be ashamed of, teaches us, conversely, that wherever there is a genuine love of God, its exterior form, so to say, the outside of it which is presented to the world, will be true love to man.

Christian people, lay this to heart; you are to be mirrors of the love to which you turn for all blessedness and peace. It is of no use to say, My religion is the love of God' unless the love of God is manifested in the love of man. If you love God, you will love those that God loves, those for whom Christ died, those who are just like what you were when you learned that God loved you. The service of God is the service of man.

One last word, We love Him, because He first loved us.' Do you? Or is it rather true of you: I do not love God, though He has loved me'? I saw not long since, up on the flank of a mountain, an obstinate patch of snow, that had fronted, in unbelted cold, months of the summer sun. There are some of us who lift a broad shield of thick-ribbed ice between ourselves and the radiance of the warm heart of God. Oh! brother; do not shut that love out of your heart; for if you do, you shut out peace and goodness, and shut in all manner of poisonous creatures and doleful shapes, whose companionship will be misery and death.

MHCC: 1Jo 4:1-6

Christians who are well acquainted with the Scriptures, may, in humble dependence on Divine teaching, discern those who set forth doctrines according to the apostles, and those who contradict them. The sum of revealed religion is in the doctrine concerning Christ, his person and office. The false teachers spake of the world according to its maxims and tastes, so as not to offend carnal men. The world approved them, they made rapid progress, and had many followers such as themselves; the world will love its own, and its own will love it. The true doctrine as to the Saviour's person, as leading men from the world to God, is a mark of the spirit of truth in opposition to the spirit of error. The more pure and holy any doctrine is, the more likely to be of God; nor can we by any other rules try the spirits whether they are of God or not. And what wonder is it, that people of a worldly spirit should cleave to those who are like themselves, and suit their schemes and discourses to their corrupt taste?

MHCC: 1Jo 4:7-13

The Spirit of God is the Spirit of love. He that does not love the image of God in his people, has no saving knowledge of God. For it is God's nature to be kind, and to give happiness. The law of God is love; and all would have been perfectly happy, had all obeyed it. The provision of the gospel, for the forgiveness of sin, and the salvation of sinners, consistently with God's glory and justice, shows that God is love. Mystery and darkness rest upon many things yet. God has so shown himself to be love, that we cannot come short of eternal happiness, unless through unbelief and impenitence, although strict justice would condemn us to hopeless misery, because we break our Creator's laws. None of our words or thoughts can do justice to the free, astonishing love of a holy God towards sinners, who could not profit or harm him, whom he might justly crush in a moment, and whose deserving of his vengeance was shown in the method by which they were saved, though he could by his almighty Word have created other worlds, with more perfect beings, if he had seen fit. Search we the whole universe for love in its most glorious displays? It is to be found in the person and the cross of Christ. Does love exist between God and sinners? Here was the origin, not that we loved God, but that he freely loved us. His love could not be designed to be fruitless upon us, and when its proper end and issue are gained and produced, it may be said to be perfected. So faith is perfected by its works. Thus it will appear that God dwells in us by his new-creating Spirit. A loving Christian is a perfect Christian; set him to any good duty, and he is perfect to it, he is expert at it. Love oils the wheels of his affections, and sets him on that which is helpful to his brethren. A man that goes about a business with ill will, always does it badly. That God dwells in us and we in him, were words too high for mortals to use, had not God put them before us. But how may it be known whether the testimony to this does proceed from the Holy Ghost? Those who are truly persuaded that they are the sons of God, cannot but call him Abba, Father. From love to him, they hate sin, and whatever disagrees with his will, and they have a sound and hearty desire to do his will. Such testimony is the testimony of the Holy Ghost.

MHCC: 1Jo 4:14-21

The Father sent the Son, he willed his coming into this world. The apostle attests this. And whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. This confession includes faith in the heart as the foundation; makes acknowledgment with the mouth to the glory of God and Christ, and profession in the life and conduct, against the flatteries and frowns of the world. There must be a day of universal judgment. Happy those who shall have holy boldness before the Judge at that day; knowing he is their Friend and Advocate! Happy those who have holy boldness in the prospect of that day, who look and wait for it, and for the Judge's appearance! True love to God assures believers of God's love to them. Love teaches us to suffer for him and with him; therefore we may trust that we shall also be glorified with him, 2Ti 2:12. We must distinguish between the fear of God and being afraid of him; the fear of God imports high regard and veneration for God. Obedience and good works, done from the principle of love, are not like the servile toil of one who unwillingly labours from dread of a master's anger. They are like that of a dutiful child, who does services to a beloved father, which benefit his brethren, and are done willingly. It is a sign that our love is far from perfect, when our doubts, fears, and apprehensions of God, are many. Let heaven and earth stand amazed at his love. He sent his word to invite sinners to partake of this great salvation. Let them take the comfort of the happy change wrought in them, while they give him the glory. The love of God in Christ, in the hearts of Christians from the Spirit of adoption, is the great proof of conversion. This must be tried by its effects on their temper, and their conduct to their brethren. If a man professes to love God, and yet indulges anger or revenge, or shows a selfish disposition, he gives his profession the lie. But if it is plain that our natural enmity is changed into affection and gratitude, let us bless the name of our God for this seal and earnest of eternal happiness. Then we differ from the false professors, who pretend to love God, whom they have not seen, yet hate their brethren, whom they have seen.

Matthew Henry: 1Jo 4:4-6

In these verses the apostle encourages the disciples against the fear and danger of this seducing antichristian spirit, and that by such methods as these: - 1. He assures them of a more divine principle in them: " You are of God, little children, 1Jo 4:4. You are God's little children. We are of God, 1Jo 4:6. We are born of God, taught of God, anointed of God, and so secured against infectious fatal delusions. God has his chosen, who shall not be mortally seduced."2. He gives them hope of victory: " And have overcome them, 1Jo 4:4. You have hitherto overcome these deceivers and their temptations, and there is good ground of hope that you will do so still, and that upon these two accounts:"- (1.) "There is a strong preserver within you: Because greater is he that is in you than he that is in the world, 1Jo 4:4. The Spirit of God dwells in you, and that Spirit is more mighty than men of devils."It is a great happiness to be under the influence of the Holy Ghost. (2.) "You are not of the same temper with these deceivers. The Spirit of God hath framed your mind for God and heaven; but they are of the world. The spirit that prevails in them leads them to this world; their heart is addicted thereto; they study the pomp, the pleasure, and interest of the world: and therefore speak they of the world; they profess a worldly messiah and saviour; they project a worldly kingdom and dominion; the possessions and treasures of the world would they engross to themselves, forgetting that the true Redeemer's kingdom is not of this world. This worldly design procures them proselytes: The world heareth them, 1Jo 4:5. They are followed by such as themselves: the world will love its own, and its own will love it. But those are in a fair way to conquer pernicious seductions who have conquered the love of this seducing world."Then, 3. He represents to them that though their company might be the smaller, yet it was the better; they had more divine and holy knowledge: " He that knoweth God heareth us. He who knows the purity and holiness of God, the love and grace of God, the truth and faithfulness of God, the ancient word and prophecies of God, the signals and testimonials of God, must know that he is with us; and he who knows this will attend to us, and abide with us."He that is well furnished with natural religion will the more faithfully cleave to Christianity. He that knoweth God (in his natural and moral excellences, revelations, and works) heareth us, 1Jo 4:6. As, on the contrary, " He that is not of God heareth not us. He who knows not God regards not us. He that is not born of God (walking according to his natural disposition) walks not with us. The further any are from God (as appears in all ages) the further they are from Christ and his faithful servants; and the more addicted persons are to this world the more remote they are from the spirit of Christianity. Thus you have a distinction between us and others: Hereby know we the Spirit of truth and the spirit of error, 1Jo 4:6. This doctrine concerning the Saviour's person leading you from the world to God is a signature of the Spirit of truth, in opposition to the spirit of error. The more pure and holy any doctrine is the more likely is it to be of God."

Matthew Henry: 1Jo 4:7-13

As the Spirit of truth is known by doctrine (thus spirits are to be tried), it is known by love likewise; and so here follows a strong fervent exhortation to holy Christian love: Beloved, let us love one another, 1Jo 4:7. The apostle would unite them in his love, that he might unite them in love to each other: " Beloved, I beseech you, by the love I bear to you, that you put on unfeigned mutual love."This exhortation is pressed and urged with variety of argument: as,

I. From the high and heavenly descent of love: For love is of God. He is the fountain, author, parent, and commander of love; it is the sum of his law and gospel: And every one that loveth (whose spirit is framed to judicious holy love) is born of God, 1Jo 4:7. The Spirit of God is the Spirit of love. The new nature in the children of God is the offspring of his love: and the temper and complexion of it is love. The fruit of the Spirit is love, Gal 5:22. Love comes down from heaven.

II. Love argues a true and just apprehension of the divine nature: He that loveth knoweth God, 1Jo 4:7. He that loveth not knoweth not God, 1Jo 4:8. What attribute of the divine Majesty so clearly shines in all the world as his communicative goodness, which is love. The wisdom, the greatness, the harmony, and usefulness of the vast creation, which so fully demonstrate his being, do at the same time show and prove his love; and natural reason, inferring and collecting the nature and excellence of the most absolute perfect being, must collect and find that he is most highly good: and he that loveth not (is not quickened by the knowledge he hath of God to the affection and practice of love) knoweth not God; it is a convictive evidence that the sound and due knowledge of God dwells not in such a soul; his love must needs shine among his primary brightest perfections; for God is love (1Jo 4:8), his nature and essence are love, his will and works are primarily love. Not that this is the only conception we ought to have of him; we have found that he is light as well as love (1Jo 1:5), and God is principally love to himself, and he has such perfections as arise from the necessary love he must bear to his necessary existence, excellence, and glory; but love is natural and essential to the divine Majesty: God is love. This is argued from the display and demonstration that he hath given of it; as, 1. That he hath loved us, such as we are: In this was manifest the love of God towards us (1Jo 4:9), towards us mortals, us ungrateful rebels. God commandeth his love towards us, in that, while we were yet sinners, Christ died for us, Rom 5:8. Strange that God should love impure, vain, vile, dust and ashes! 2. That he has loved us at such a rate, at such an incomparable value as he has given for us; he has given his own, only-beloved, blessed Son for us: Because that God sent his only-begotten Son into the world, that we might live through him, 1Jo 4:9. This person is in some peculiar distinguishing way the Son of God; he is the only-begotten. Should we suppose him begotten as a creature or created being, he is not the only-begotten. Should we suppose him a natural necessary eradication from the Father's glory or glorious essence, or substance, he must be the only-begotten: and then it will be a mystery and miracle of divine love that such a Son should be sent into our world for us! It may well be said, So (wonderfully, so amazingly, so incredibly) God loved the world. 3. That God loved us first, and in the circumstances in which we lay: Herein is love (unusual unprecedented love), not that we loved God, but that he loved us, 1Jo 4:10. He loved us, when we had no love for him, when we lay in our guilt, misery, and blood, when we were undeserving, ill-deserving, polluted, and unclean, and wanted to be washed from our sins in sacred blood. 4. That he gave us his Son for such service and such an end. (1.) For such service, to be the propitiation for our sins; consequently to die for us, to die under the law and curse of God, to bear our sins in his own body, to be crucified, to be wounded in his soul, and pierced in his side, to be dead and buried for us (1Jo 4:10); and then, (2.) For such an end, for such a good and beneficial end to us - that we might live through him (1Jo 4:9), might live for ever through him, might live in heaven, live with God, and live in eternal glory and blessedness with him and through him: O what love is here! Then,

III. Divine love to the brethren should constrain ours: Beloved (I would adjure you by your interest in my love to remember), if God so loved us, we ought also to love one another, 1Jo 4:11. This should be an invincible argument. The example of God should press us. We should be followers (or imitators) of him, as his dear children. The objects of the divine love should be the objects of ours. Shall we refuse to love those whom the eternal God hath loved? We should be admirers of his love, and lovers of his love (of the benevolence and complacency that are in him), and consequently lovers of those whom he loves. The general love of God to the world should induce a universal love among mankind. That you may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth his rain on the just and on the unjust, Mat 5:45. The peculiar love of God to the church and to the saints should be productive of a peculiar love there: If God so loved us, we ought surely (in some measure suitably thereto) to love one another.

IV. The Christian love is an assurance of the divine inhabitation: If we love one another, God dwelleth in us, 1Jo 4:12. Now God dwelleth in us, not by any visible presence, or immediate appearance to the eye ( no man hath seen God at any time, 1Jo 4:12), but by his Spirit (1Jo 4:13); or, " No man hath seen God at any time; he does not here present himself to our eye or to our immediate intuition, and so he does not in this way demand and exact our love; but he demands and expects it in that way in which he has thought meet to deserve and claim it, and that is in the illustration that he has given of himself and of his love (and thereupon of his loveliness too) in the catholic church, and particularly in the brethren, the members of that church. In them, and in his appearance for them and with them, is God to be loved; and thus, if we love one another, God dwelleth in us. The sacred lovers of the brethren are the temples of God; the divine Majesty has a peculiar residence there."

V. Herein the divine love attains a considerable end and accomplishment in us: " And his love is perfected in us, 1Jo 4:12. It has obtained its completion in and upon us. God's love is not perfected in him, but in and with us. His love could not be designed to be ineffectual and fruitless upon us; when its proper genuine end and issue are attained and produced thereby, it may be said to be perfected; so faith is perfected by its works, and love perfected by its operations. When the divine love has wrought us to the same image, to the love of God, and thereupon to the love of the brethren, the children of God, for his sake, it is therein and so far perfected and completed, though this love of ours is not at present perfect, nor the ultimate end of the divine love to us."How ambitious should we be of this fraternal Christian love, when God reckons his own love to us perfected thereby! To this the apostle, having mentioned the high favour of God's dwelling in us, subjoins the note and character thereof: Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit, 1Jo 4:13. Certainly this mutual inhabitation is something more noble and great than we are well acquainted with or can declare. One would think that to speak of God dwelling in us, and we in him, were to use words too high for mortals, had not God gone before us therein. What this indwelling imports has been briefly explained on 1Jo 3:24. What it fully is must be left to the revelation of the blessed world. But this mutual inhabitation we know, says the apostle, because he hath given us of his spirit; he has lodged the image and fruit of his Spirit in our hearts (1Jo 4:13), and the Spirit that he hath given us appears to be his, or of him, since it is the Spirit of power, of zeal and magnanimity for God, of love to God and man, and of a sound mind, of an understanding well instructed in the affairs of God and religion, and his kingdom among men, 2Ti 1:7.

Matthew Henry: 1Jo 4:14-16

Since faith in Christ works love to God, and love to God must kindle love to the brethren, the apostle here confirms the prime article of the Christian faith as the foundation of such love. Here,

I. He proclaims the fundamental article of the Christian religion, which is so representative of the love of God: And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world, 1Jo 4:14. We here see, 1. The Lord Jesus's relation to God; he is Son to the Father, such a Son as no one else is, and so as to be God with the Father. 2. His relation and office towards us - the Saviour of the world; he saves us by his death, example, intercession, Spirit, and power against the enemies of our salvation. 3. The ground on which he became so - by the mission of him: The Father sent the Son, he decreed and willed his coming hither, in and with the consent of the Son. 4. The apostle's assurance of this - he and his brethren had seen it; they had seen the Son of God in his human nature, in his holy converse and works, in his transfiguration on the mount, and in his death, resurrection from the dead, and royal ascent to heaven; they had so seen him as to be satisfied that he was the only-begotten of the Father, full of grace and truth. 5. The apostle's attestation of this, in pursuance of such evidence: " We have seen and do testify. The weight of this truth obliges us to testify it; the salvation of the world lies upon it. The evidence of the truth warrants us to testify it; our eyes, and ears, and hands, have been witnesses of it."Thereupon,

II. The apostle states the excellency, or the excellent privilege attending the due acknowledgment of this truth: Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God, 1Jo 4:15. This confession seems to include faith in the heart as the foundation of it, acknowledgment with the mouth to the glory of God and Christ, and profession in the life and conduct, in opposition to the flatteries or frowns of the world. Thus no man says that Jesus is the Lord but by the Holy Ghost, by the external attestation and internal operation of the Holy Ghost, 1Co 12:3. And so he who thus confesses Christ, and God in him, is enriched with or possessed by the Spirit of God, and has a complacential knowledge of God and much holy enjoyment of him. Then,

III. The apostle applies this in order to the excitation of holy love. God's love is thus seen and exerted in Christ Jesus; and thus have we known and believed the love that God hath to us, 1Jo 4:16. The Christian revelation is, what should endear it to us, the revelation of the divine love; the articles of our revealed faith are but so many articles relating to the divine love. The history of the Lord Christ is the history of God's love to us; all his transactions in and with his Son were but testifications of his love to us, and means to advance us to the love of God: God was in Christ reconciling the world unto himself, 2Co 5:19. Hence we may learn,

1. That God is love (1Jo 4:16); he is essential boundless love; he has incomparable incomprehensible love for us of this world, which he has demonstrated in the mission and mediation of his beloved Son. It is the great objection and prejudice against the Christian revelation that the love of God should be so strange and unaccountable as to give his own eternal Son for us; it is the prejudice of many against the eternity and the deity of the Son that so great a person should be given for us. It is, I confess, mysterious and unsearchable; but there are unsearchable riches in Christ. It is a pity that the vastness of the divine love should be made a prejudice against the revelation and the belief of it. But what will not God do when he designs to demonstrate the height of any perfection of his? When he would show somewhat of his power and wisdom, he makes such a world as this; when he would show more of his grandeur and glory, he makes heaven for the ministering spirits that are before the throne. What will he not do then when he designs to demonstrate his love, and to demonstrate his highest love, or that he himself is love, or that love is one of the most bright, dear, transcendent, operative excellencies of his unbounded nature; and to demonstrate this not only to us, but to the angelic world, and to the principalities and powers above, and this not for our surprise for a while, but for the admiration, and praise, and adoration, and felicity, of our most exalted powers to all eternity? What will not God then do? Surely then it will look more agreeable to the design, and grandeur, and pregnancy of his love (if I may so call it) to give an eternal Son for us, than to make a Son on purpose for our relief. In such a dispensation as that of giving a natural, essential, eternal Son for us and to us, he will commend his love to us indeed; and what will not the God of love do when he designs to commend his love, and to commend it in the view of heaven, and earth, and hell, and when he will commend himself and recommend himself to us, and to our highest conviction, and also affection, as love itself? And what if it should appear at last (which I shall only offer to the consideration of the judicious) that the divine love, and particularly God's love in Christ, should be the foundation of the glories of heaven, in the present enjoyment of those ministering spirits that comported with it, and of the salvation of this world, and of the torments of hell? This last will seem most strange. But what if therein it should appear not only that God is love to himself, in vindicating his own law, and government, and love, and glory, but that the damned ones are made so, or are so punished, (1.) Because they despised the love of God already manifested and exhibited. (2.) Because they refused to be beloved in what was further proposed and promised. (3.) Because they made themselves unmeet to be the objects of divine complacency and delight? If the conscience of the damned should accuse them of these things, and especially of rejecting the highest instance of divine love, and if the far greatest part of the intelligent creation should be everlastingly blessed through the highest instance of the divine love, then may it well be inscribed upon the whole creation of God, God is love.

2. That hereupon he that dwelleth in love dwelleth in God, and God in him, 1Jo 4:16. There is great communion between the God of love and the loving soul; that is, him who loves the creation of God, according to its different relation to God, and reception from him and interest in him. He that dwells in sacred love has the love God shed abroad upon his heart, has the impress of God upon his spirit, the Spirit of God sanctifying and sealing him, lives in the meditation, views, and tastes of the divine love, and will ere long go to dwell with God for ever.

Matthew Henry: 1Jo 4:17-21

The apostle, having thus excited and enforced sacred love from the great pattern and motive of it, the love that is and dwells in God himself, proceeds to recommend it further by other considerations; and he recommends it in both the branches of it, both as love to God, and love to our brother or Christian neighbour.

I. As love to God, to the primum amabile - the first and chief of all amiable beings and objects, who has the confluence of all beauty, excellence, and loveliness, in himself, and confers on all other beings whatever renders them good and amiable. Love to God seems here to be recommended on these accounts: - 1. It will give us peace and satisfaction of spirit in the day when it will be most needed, or when it will be the greatest pleasure and blessing imaginable: Herein is our love made perfect, that we may have boldness in the day of judgment, 1Jo 4:17. There must be a day of universal judgment. Happy they who shall have holy fiducial boldness before the Judge at that day, who shall be able to lift up their heads, and to look him in the face, as knowing he is their friend and advocate! Happy they who have holy boldness and assurance in the prospect of that day, who look and wait for it, and for the Judge's appearance! So do, and so may do, the lovers of God. Their love to God assures them of God's love to them, and consequently of the friendship of the Son of God; the more we love our friend, especially when we are sure that he knows it, the more we can trust his love. As God is good and loving, and faithful to his promise, so we can easily be persuaded of his love, and the happy fruits of his love, when we can say, Thou that knowest all things knowest that we love thee. And hope maketh not ashamed; our hope, conceived by the consideration of God's love, will not disappoint us, because the love of God is shed abroad in our hearts by the Holy Ghost that is given to us, Rom 5:5. Possibly here by the love of God may be meant our love to God, which is shed abroad upon our hearts by the Holy Ghost; this is the foundation of our hope, or of our assurance that our hope will hold good at last. Or, if by the love of God be meant the sense and apprehension of his love to us, yet this must suppose or include us as lovers of him in this case; and indeed the sense and evidence of his love to us do shed abroad upon our hearts love to him; and thereupon we have confidence towards him and peace and joy in him. He will give the crown of righteousness to all that love his appearing. And we have this boldness towards Christ because of our conformity to him: Because as he is so are we in this world, 1Jo 4:17. Love hath conformed us to him; as he was the great lover of God and man, he has taught us in our measure to be so too, and he will not deny his own image. Love teaches us to conform in sufferings too; we suffer for him and with him, and therefore cannot but hope and trust that we shall also be glorified together with him, 2Ti 2:12. 2. It prevents or removes the uncomfortable result and fruit of servile fear: There is no fear in love (1Jo 4:18); so far as love prevails, fear ceases. We must here distinguish, I judge, between fear and being afraid; or, in this case, between the fear of God and being afraid of him. The fear of God is often mentioned and commanded as the substance of religion (1Pe 2:17; Rev 14:7); and so it imports the high regard and veneration we have for God and his authority and government. Such fear is constant with love, yea, with perfect love, as being in the angels themselves. But then there is a being afraid of God, which arises from a sense of guilt, and a view of his vindictive perfections; in the view of them, God is represented as a consuming fire; and so fear here may be rendered dread; There is no dread in love. Love considers its object as good and excellent, and therefore amiable, and worthy to be beloved. Love considers God as most eminently good, and most eminently loving us in Christ, and so puts off dread, and puts on joy in him; and, as love grows, joy grows too; so that perfect love casteth out fear or dread. Those who perfectly love God are, from his nature, and counsel, and covenant, perfectly assured of his love, and consequently are perfectly free from any dismal dreadful suspicions of his punitive power and justice, as armed against them; they well know that God loves them, and they thereupon triumph in his love. That perfect love casteth out fear the apostle thus sensibly argues: that which casteth out torment casteth out fear or dread: Because fear hath torment (1Jo 4:18) - fear is known to be a disquieting torturing passion, especially such a fear as is the dread of an almighty avenging God; but perfect love casteth out torment, for it teaches the mind a perfect acquiescence and complacency in the beloved, and therefore perfect love casteth out fear. Or, which is here equivalent, he that feareth is not made perfect in love (1Jo 4:18); it is a sign that our love is far from being perfect, since our doubts, and fears, and dismal apprehensions of God, are so many. Let us long for, and hasten to, the world of perfect love, where our serenity and joy in God will be as perfect as our love! 3. From the source and rise of it, which is the antecedent love of God: We love him, because he first loved us, 1Jo 4:19. His love is the incentive, the motive, and moral cause of ours. We cannot but love so good a God, who was first in the act and work of love, who loved us when we were both unloving and unlovely, who loved us at so great a rate, who has been seeking and soliciting our love at the expense of his Son's blood; and has condescended to beseech us to be reconciled unto him. Let heaven and earth stand amazed at such love! His love is the productive cause of ours: Of his own will (of his own free loving will) begat he us. To those that love him all things work together for good, to those who are the called according to his purpose. Those that love God are the called thereto according to his purpose (Rom 8:28); according to whose purpose they are called is sufficiently intimated in the following clauses: whom he did predestinate (or antecedently purpose, to the image of his Son) those he also called, effectually recovered thereto. The divine love stamped love upon our souls; may the Lord still and further direct our hearts into the love of God! 2Th 3:5.

II. As love to our brother and neighbour in Christ; such love is argued and urged on these accounts: - 1. As suitable and consonant to our Christian profession. In the profession of Christianity we profess to love God as the root of religion: " If then a man say, or profess as much as thereby to say, I love God, I am a lover of his name, and house, and worship, and yet hate his brother, whom he should love for God's sake, he is a liar (1Jo 4:20), he therein gives his profession the lie."That such a one loves not God the apostle proves by the usual facility of loving what is seen rather than what is unseen: For he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? 1Jo 4:20. The eye is wont to affect the heart; things unseen less catch the mind, and thereby the heart. The incomprehensibleness of God very much arises from his invisibility; the member of Christ has much of God visible in him. How then shall the hater of a visible image of God pretend to love the unseen original, the invisible God himself? 2. As suitable to the express law of God, and the just reason of it: And this commandment have we from him, that he who loveth God love his brother also, 1Jo 4:21. As God has communicated his image in nature and in grace, so he would have our love to be suitably diffused. We must love God originally and supremely, and others in him, on the account of their derivation and reception from him, and of his interest in them. Now, our Christian brethren having a new nature and excellent privileges derived from God, and God having his interest in them as well as in us, it cannot but be a natural suitable obligation that he who loves God should love his brother also.

Barclay: 1Jo 4:4-6

John lays down a great truth and faces a great problem.

(i) The Christian need not fear the heretic. In Christ the victory over all the powers of evil was won. The powers of evil did their worst to him, even to killing him on a Cross, and in the end he emerged victorious. That victory belongs to the Christian. Whatever things may look like, the powers of evil are fighting a losing battle. As the Latin proverb has it: "Great is the truth, and in the end it will prevail." All that the Christian has to do is remember the truth he already knows and cling to it. The truth is that by which men live; error is ultimately that by which men die.

(ii) The problem remains that the false teachers will neither listen to, nor accept, the truth which the true Christian offers. How is that to be explained? John returns to his favourite antithesis, the opposition between the world and God. The world, as we have seen before, is human nature apart from, and in opposition to, God. The man whose source is God will welcome the truth; the man whose source is the world will reject it.

When we come to think of it, that is an obvious truth. How can a man whose watchword is competition even begin to understand an ethic whose key-note is service? How can a man whose aim is the exaltation of the self and who holds that the weakest must go to the wall, even begin to understand a teaching whose principle for living is love? How can a man who believes that this is the only world and that, therefore, material things are the only ones which matter, even begin to understand life lived in the light of eternity, where the unseen things are the greatest values? A man can hear only what he has fitted himself to hear and he can utterly unfit himself to hear the Christian message.

That is what John is saying. We have seen again and again that it is characteristic of him to see things in terms of black and white. His thinking does not deal in shades. On the one side there is the man whose source and origin is God and who can hear the truth; on the other side there is the man whose source and origin is the world and who is incapable of hearing the truth. There emerges a problem, which very likely John did not even think of. Are there people to whom all preaching is quite useless? Are there people whose defences can never be penetrated, whose deafness can never hear, and whose minds are for ever shut to the invitation and command of Jesus Christ?

The answer must be that there are no limits to the grace of God and that there is such a person as the Holy Spirit. It is the lesson of life that the love of God can break every barrier down. It is true that a man can resist; it is, maybe, true that a man can resist even to the end. But what is also true is that Christ is always knocking at the door of every heart, and it is possible for any man to hear the voice of Christ, even above the many voices of the world.

Barclay: 1Jo 4:7-21

This passage is so closely interwoven that we are better to read it as a whole and then bit by bit to draw out its teaching. First of all, then, let us look at its teaching on love.

(i) Love has its origin in God (1Jo 4:7). It is from the God who is love that all love takes its source. As A. E. Brooke puts it: "Human love is a reflection of something in the divine nature itself." We are never nearer to God than when we love. Clement of Alexandria said in a startling phrase that the real Christian "practises being God." He who dwells in love dwells in God (1Jo 4:16). Man is made in the image and the likeness of God (Gen 1:26). God is love and, therefore, to be like God and be what he was meant to be, man must also love.

(ii) Love has a double relationship to God. It is only by knowing God that we learn to love and it is only by loving that we learn to know God (1Jo 4:7-8). Love comes from God, and love leads to God.

(iii) It is by love that God is known (1Jo 4:12). We cannot see God, because he is spirit; what we can see is his effect. We cannot see the wind, but we can see what it can do. We cannot see electricity, but we can see the effect it produces. The effect of God is love. It is when God comes into a man that he is clothed with the love of God and the love of men. God is known by his effect on that man. It has been said, "A saint is a man in whom Christ lives again" and the best demonstration of God comes not from argument but from a life of love.

(iv) God's love is demonstrated in Jesus Christ (1Jo 4:9). When we look at Jesus we see two things about the love of God. (a) It is a love which holds nothing back. God was prepared to give his only Son and make a sacrifice beyond which no sacrifice can possibly go in his love for men. (b) It is a totally undeserved love. It would be no wonder if we loved God, when we remember all the gifts he has given to us, even apart from Jesus Christ; the wonder is that he loves poor and disobedient creatures like us.

How thou canst think so well of us,

And be the God thou art,

Is darkness to my intellect,

But sunshine to my heart.

(v) Human love is a response to divine love (1Jo 1:19). We love because God loved us. It is the sight of his love which wakens in us the desire to love him as he first loved us and to love our fellow-men as he loves them.

(vi) When love comes, fear goes (1Jo 4:17-18). Fear is the characteristic emotion of someone who expects to be punished. So long as we regard God as the Judge, the King, the Law-giver, there can be nothing in our heart but fear for in face of such a God we can expect nothing but punishment. But once we know God's true nature, fear is swallowed up in love. The fear that remains is the fear of grieving his love for us.

(vii) Love of God and love of man are indissolubly connected (1Jo 4:7, 1Jo 4:11, 1Jo 4:20, 1Jo 4:21). As C. H. Dodd finely puts it: "The energy of love discharges itself along lines which form a triangle, whose points are God, self, and neighbour." If God loves us, we are bound to love each other, because it is our destiny to reproduce the life of God in humanity and the life of eternity in time. John says, with almost crude bluntness, that a man who claims to love God and hates his brother is nothing other than a liar. The only way to prove that we love God is to love the men whom God loves. The only way to prove that God is within our hearts is constantly to show the love of men within our lives.

Barclay: 1Jo 4:7-21

In this passage there occurs what is probably the greatest single statement about God in the whole Bible, that God is love. It is amazing how many doors that single statement unlocks and how many questions it answers.

(i) It is the explanation of creation. Sometimes we are bound to wonder why God created this world. The disobedience, and the lack of response in men is a continual grief to him. Why should he create a world which was to bring him nothing but trouble? The answer is that creation was essential to his very nature. If God is love, he cannot exist in lonely isolation. Love must have someone to love and someone to love it.

(ii) It is the explanation of free-will. Unless love is a free response it is not love. Had God been only law he could have created a world in which men moved like automata, having no more choice than a machine. But, if God had made men like that, there would have been no possibility of a personal relationship between him and them. Love is of necessity the free response of the heart; and, therefore, God, by a deliberate act of self-limitation, had to endow men with free will.

(iii) It is the explanation of providence. Had God been simply mind and order and law, he might, so to speak, have created the universe, wound it up, set it going and left it. There are articles and machines which we are urged to buy because we can fit them and forget them; their most attractive quality is that they can be left to run themselves. But, because God is love, his creating act is followed by his constant care.

(iv) It is the explanation of redemption. If God had been only law and justice, he would simply have left men to the consequences of their sin. The moral law would operate; the soul that sinned would die; and the eternal justice would inexorably hand out its punishments. But the very fact that God is love meant that he had to seek and save that which was lost. He had to find a remedy for sin.

(v) It is the explanation of the life beyond. If God were simply creator, men might live their brief span and die for ever. The life which ended early would be only another flower which the frost of death had withered too soon. But the fact that God is love makes it certain that the chances and changes of life have not the last word and that his love will readjust the balance of this life.

Barclay: 1Jo 4:7-21

Before we leave this passage we must note that it has also great things to say about Jesus Christ.

(i) It tells us that Jesus is the bringer of life. God sent him that through him we might have life (1Jo 4:9). There is a world of difference between existence and life. All men have existence but all do not have life. The very eagerness with which men seek pleasure shows that there is something missing in their lives. A famous doctor once said that men would find a cure for cancer more quickly than they would find a cure for boredom. Jesus gives a man an object for which to live; he gives him strength by which to live; and he gives him peace in which to live. Living with Christ turns mere existence into fullness of life.

(ii) It tells us that Jesus is the restorer of the lost relationship with God. God sent him to be the atoning sacrifice for sin (1Jo 4:10). We do not move in a world of thought in which animal sacrifice is a reality. But we can fully understand what sacrifice meant. When a man sinned, his relationship with God was broken; and sacrifice was an expression of penitence, designed to restore the lost relationship. Jesus, by his life and death, made it possible for man to enter into a new relationship of peace and friendship with God. He bridged the awful gulf between man and God.

(iii) It tells us that Jesus is the Saviour of the world (1Jo 4:14). When he came into the world, men were conscious of nothing so much as their own weakness and helplessness. Men, said Seneca, were looking ad salutem, for salvation. They were desperately conscious of "their weakness in necessary things." They wanted "a hand let down to lift them up." It would be quite inadequate to think of salvation as mere deliverance from the punishment of hell. Men need to be saved from themselves; they need to be saved from the habits which have become their fetters; they need to be saved from their temptations; they need to be saved from their fears and their anxieties; they need to be saved from their follies and mistakes. In every case Jesus offers men salvation; he brings that which enables them to face time and to meet eternity.

(iv) It tells us that Jesus is the Son of God (1Jo 4:15). Whatever that may mean, it certainly means that Jesus Christ is in a relationship to God in which no other person ever stood or ever will stand. He alone can show men what God is like; he alone can bring to men God's grace, love, forgiveness and strength.

One other thing emerges in this passage. It has taught us of God and it has taught us of Jesus; and it teaches us of the Spirit. In 1Jo 4:13John says it is because we have a share of the Spirit that we know that we dwell in God. It is the work of the Spirit that in the beginning makes us seek God at all; it is the work of the Spirit that makes us aware of God's presence; and it is the work of the Spirit that gives us the certainty that we are truly at peace with God. It is the Spirit in our hearts which makes us dare to address God as Father (Rom 8:15-16). The Spirit is the inner witness who, as C. H. Dodd puts it, gives us the "immediate, spontaneous, unanalysable awareness of a divine presence in our lives."

"And his that gentle voice we hear,

Soft as the breath of even,

That checks each fault, that calms each fear,

And speaks of heaven.

And every virtue we possess,

And every victory won,

And every thought of holiness,

Are his alone."

Constable: 1Jo 3:1--5:14

III. Living as children of God 3:1--5:13

"In the second division of this document (3:1-5:13) John concentrates on the developing spiritual life of his followers, rather than sustaining his attack on the heretics, some of whom have already seceded from his church (2:19). The latter, however, are still in view (cf. 3:4, 7; 4:1-6).

"John's teaching in this new section follows the same literary pattern as before. After an initial statement about the character of God as Father (3:1-3 [cf. 1:5-7]), a number of conditions are set out for living as God's children. These balance almost exactly the conditions for living in the light announced in the earlier chapters. . . . The following table makes the parallels clear:

"Live in the light (1:5-2:29)	Live as children of God (3:1-5:13)
(a) God is light	(a) God is Father
(b) 1st condition: renounce sin	(b) 1st condition: renounce sin
(c) 2nd condition: be obedient	(c) 2nd condition: be obedient
(d) 3rd condition: reject worldliness	(d) 3rd condition: reject worldliness
	(e) 4th condition: be loving
(f) 4th condition: keep the faith	(f) 5th condition: keep the faith."103

Constable: 1Jo 3:4--5:14

B. Conditions for Living as God's Children 3:4-5:13

Having stated the theme of this section of the epistle in 3:1-3 (cf. 1:5-7) John proceeded to develop his assertion that believers are the children of God through Jesus Christ.

"In the preceding section John has been stressing the importance of continuing in Christ, doing what is right, and purifying oneself in anticipation of his coming. Now he deals more closely with the negative side of all this, the need for believers to abstain from sin and the possibility of their doing so."¹¹¹

Constable: 1Jo 4:1-6

3. Rejecting worldliness reaffirmed 4:1-6

"The worldliness' in view here, as in 2:12-17, is primarily a wrong attitude: a determination to be anchored to a society which does not know God (cf. 3:1 . . .). But whereas in the earlier section John shows that worldly attitudes can be associated with material possessions and ambitions (the things of the world' as such; cf. 2:15, and the reference to pride in one's life style' at v 16), here the writer contrasts God and the world' chiefly in terms of truth and error . . ."¹⁴⁰

"The battlefield is not so much the ecclesial community itself as the heart of the believer."¹⁴¹

John showed that a Christian's righteous behavior identifies him or her as a Christian (2:29-3:10a) and that love for the brethren and boldness in prayer characterize this behavior (3:10b-24). Next he pointed out that this behavior is a manifestation of God who indwells the believer.

4:1-3 It is necessary to distinguish the Spirit of God from false spirits (i.e., spirits advocating falsehood) because many false prophets have gone out into the world. False spirits (utterances or persons inspired by a spirit opposed to Christ) result in false teaching. John's test question whereby one can determine whether the Spirit of God or a spirit of falsehood possesses a person was this. What does the person believe about Jesus Christ? If a person denies the incarnation of Jesus Christ--a heresy false teachers were promoting among John's original readers--he has the spirit of antichrist (cf. 2:18-27). That is, a denial of the doctrine of Christ as the apostles taught it, deviation from orthodox Christology, evidences a spirit opposed to Jesus Christ.

"The test of the presence of the Divine Spirit is the confession of the Incarnation, or, more exactly, of the Incarnate Saviour. The Gospel centres in a Person and not in any truth, even the greatest, about the Person."¹⁴²

4:4 John's readers had so far overcome these opponents of Jesus Christ by the Holy Spirit who indwelt them ("He who is in you;" cf. 3:24; 4:2, 13). The Holy Spirit is stronger than Satan ("he who is in the world"). We overcome Satan, his agents, and his influence as we resist his temptations to doubt, deny, disregard, and disobey the Word of God (1 Pet. 5:9; cf. Gen. 3; Matt. 4).¹⁴³

4:5 The antichrists' teachings have an appeal to worldly minds because they come from the world and share the viewpoint of the world (cf. John 3:31).

"The term world (kosmos) is probably to be understood in two ways: as a system of thought antithetical to Christian belief and as a description of those members of the community who were led astray by the false teachers. That some members of the community were easily persuaded to forsake the truth of the gospel should not bewilder the faithful."¹⁴⁴

"The word world' has several nuances of meaning; in verse 3 it means more the area inhabited by men, but in verse 4 it refers rather to sinful mankind, while in verse 5 the stress is more on the sinful principle found in such people"¹⁴⁵

4:6 "We" probably refers to the apostolic eyewitnesses as elsewhere in this epistle, but it also includes the faithful. Those believers who "know" God intimately respond positively to the teaching of the apostles. By apostolic doctrine we know whether any teaching is truth or error, namely, having its source in the Holy Spirit or Satan. The way to distinguish truth from error is to compare it with what the Scriptures teach.

"When people confess that Jesus came in the flesh, when they hear God speak to them in the gospel of his Son and are obedient to it, then the Spirit of truth' has been present and active. When people deny the gospel, when they will not hear it as God's Word and will not confess that Jesus Christ has come in the flesh, then the spirit of falsehood' has been at work."¹⁴⁶

"Since John issues warnings to his readers against being taken in by the false teachers (2:24; 2 Jn. 7-11), he appears to have reckoned with the possibility of true believers going astray."¹⁴⁷

Constable: 1Jo 4:7--5:5

4. Practicing love 4:7-5:4

"By inserting this condition, John interrupts the symmetry which exists between the two halves of his letter . . .; for the idea of love' by itself is not given separate treatment in 1:5-2:29. However, the discussion of love at this point echoes the command to be obedient (by loving) considered at 2:3-11, and the parallel demand for obedient love which the writer sets out in 3:10-24. Indeed, the present section spells out precisely the nature of the love which is demanded from every believer, and may thus be viewed as an extension of the teaching contained in 2:3-11 and 3:10-24. Earlier, John has related the love command to the real light' which is already shining (2:8, 10), and to the eternal life' of which love is the evidence (3:14-15). Now he relates the requirement of Christian love to the very nature of God himself. We are to love as a response to God's own love, and to his loving activity in Christ and in the Church."¹⁴⁸

This pericope contains a comprehensive treatment of the nature of true love.

Constable: 1Jo 4:7-10

The source of love 4:7-10

4:7 Love, as well as faith (i.e., acknowledging the true doctrine of Christ, vv. 1-6), is a product of God's Spirit. The believer (one "born of God") who also "knows" God (i.e., has intimate fellowship with Him) loves (cf. 2:3-5).

"The love which the New Testament enjoins involves a consuming passion for the well-being of others, and this love has its wellspring in God."¹⁴⁹

This verse is a concise summary of the argument of this whole epistle.

4:8 Absence of love shows that a person does not have intimate fellowship with God. It does not necessarily show that he was never born of God. Because God is light those who abide in Him walk in His light (1:5, 7). Because God is righteous those who abide in Him practice righteousness (2:29). Just so, God is love and those who abide in Him manifest His loving character.¹⁵⁰

"All His activity is loving activity. If He creates, He creates in love; if He rules, He rules in live; if He judges, He judges in love. All that He does is the expression of His nature, is--to love."¹⁵¹

"God is love' is rightly recognized as one of the high peaks of divine revelation in this Epistle. Logically the statement stands parallel with God is light' (1:5) and God is spirit' (Jn. 4:24) as one of the three great Johannine expression of the nature of God. . . . God is spirit' describes his metaphysical nature, while God is light' and God is love' deal with his character, especially as he has revealed himself to men."¹⁵²

4:9 The proof of God's love for people is that He sent His only begotten Son (lit. only born one) to provide eternal life for us (cf. John 1:14, 18; 3:16).

4:10 This was not a response to man's love for God. God took the initiative in reaching out to us (v. 10). Jesus Christ became "an atoning sacrifice" (NIV) for our sins.

Constable: 1Jo 4:11-16

The inspiration of love 4:11-16

4:11 That demonstration of love by God is our model for showing love to others. As God manifested love in (among) us then by sending Jesus Christ, so He manifests His love among us now as we love one another (vv. 12-13).

4:12 No one has seen God in His pure essence without some kind of filter (cf. John 1:18).¹⁵³ Whenever we love one another we make it possible for God to "abide" in close fellowship with us. Furthermore God's love reaches a fullness and depth in us that is possible only when we love one another. It attains its full flower (v. 19).

There are three stages of God's love in 1 John. These stages are love manifested to the world (4:9), love given to the family of God (3:1), and love perfected in a smaller group within this family (i.e., those who abide in God, 4:12). The love of God does not reach perfection until it finds objects of love beyond itself. When it does, God, whom no one has seen, will be visible in this manifestation of love.

"God's love for us is perfected only when it is reproduced in us or (as it may mean) among us' in the Christian fellowship."¹⁵⁴

The same phenomenon occurs in human families. When a child says or does something just like one of his or her parents, we see the parent in the child's behavior (cf. 3:9).

"The love of God displayed in His people is the strongest apologetic that God has in the world."¹⁵⁵

4:13 A believer's abiding in God and God's abiding in him or her become evident by the demonstration of love that comes "of" (lit. "out of") God's Spirit. The Holy Spirit is the source of the abiding believer's love just as He is the source of our obedience (cf. 3:23-24).

4:14 God's presence is observable in the midst of Christians who love each other. God produces that love. Most of John's readers had not, and all of us have not, seen Jesus Christ in the flesh as the apostles did. However, we can see God too and can bear witness with the apostles that God sent Jesus Christ into the world. We can share the apostles' experience that John said was his goal in writing this epistle (1:1-4). We can see God both in the manifestation of His love and in God's life behind that love as we observe Christians loving one another. This verse then is a high point in John's argument.¹⁵⁶

4:15 Confessing that Jesus is God's Son is not the only condition for abiding in God. It is one evidence that one is abiding. One not abiding may or may not make this confession. Confession is the last step, the step of bearing witness (cf. 1:9; 2:23; 4:3; Rom. 10:9-10).

4:16 This verse summarizes this section (3:24-4:16; cf. John 6:69). John was speaking of intimate knowledge ("come to know") and intimate fellowship ("abides"). "We" includes the readers with the apostles. "For us" should be "among us," as in verse 9.

"The stages in John's thought at this point have now emerged clearly. Faith (acknowledging Jesus as God's Son, v 15; and trusting in the love which God has for us, v 16a) leads to mutual indwelling between God and the believer. Such a personal relationship is consequently expressed in and perpetuated by living in love' (v 16b). The believer's love, for God and for other people (or for God in other people, cf. v 12), is to be active and sustained."¹⁵⁷

John's point in this section was that his readers had seen God in a sense similar to the sense in which the apostles had seen Him. The apostles had seen God in that they had seen Him in His Son, Jesus Christ. God had revealed His love to the apostles through Jesus Christ. The readers had seen God in that they had seen Him in His Spirit-indwelt abiding believers. Consequently John's readers could bear witness to the truth as the apostles did, and they could enjoy the same intimate fellowship with God as the apostles did.

Constable: 1Jo 4:17-20

The practice of love 4:17-20

4:17 Our love becomes complete in the sense that we can now have confidence as we anticipate our day of judgment (i.e., the evaluation of our works at Christ's judgment seat; 1 Cor. 3:12-15; 2 Cor. 5:10). The characteristic of God and Christians in view here is our love. We do not need to fear the judgment seat of Christ if we have demonstrated love to others. By loving we become like Jesus Christ our Judge. Therefore to give love is to gain boldness (confidence).

Here John said God's love reaches perfection "with us" (Gr. meth hamon) whereas in 4:12 he wrote that His love reaches perfection "in us" (Gr. en hamin). When it reaches perfection in us, a proper relationship to other people exists, namely, no hate. When it reaches perfection with us, a proper relationship to God exists, namely, no fear.

As Jesus abode in His Father and consequently had confidence in the face of trials and death, so we can abide in Christ and have confidence in spite of the world's hostility.¹⁵⁸ Abiding in God gave Jesus confidence, and it gives us confidence too.

4:18 When we love others we have no basis for fear as we anticipate the judgment seat of Christ. The person who loves is, of course, the person over whom God is exercising His controlling influence (i.e., an abiding Christian). A believer who does not love others feels guilty and fears meeting his Judge. This fear is a punishment. His guilty conscience punishes him. A Christian who loves others may have other fears, but he need not fear the judgment seat of Christ. The fact that he loves others demonstrates that his relationship with God is essentially what it should be.

John was using love for God and other people here as he did elsewhere in this epistle (e.g., 2:3-11). He meant that it is the most important manifestation of a proper relationship with God, not the only manifestation.

On the human level only total acceptance of another person will remove the fear in love. For example, in marriage a love relationship that is free of fear is one in which there is a commitment to demonstrate total acceptance of the mate. Total forgiveness is also necessary for a transparent relationship (Eph. 4:31-32).

4:19 Our ability to love and our practice of love come from God's love for us. We need not fear standing before our Judge because we love Him and He loves us. This verse is the climax of the body of this epistle.

"The ultimate ground of Christian assurance (including confidence on the judgment day, v 17) is not to be found in our loving, however complete' (v 18), but in God's prior love for us . . ."¹⁵⁹

Confidence is one of the great consequences of having intimate fellowship with God. We can have confidence now and confidence to meet Jesus Christ when He returns for us or when we die (2:28). Moreover we can have confidence in prayer (3:21-22) and confidence when we stand before His judgment seat to give account of our stewardship (4:17-19).

4:20 A claim to love God is a poor substitute for genuine love of the brethren. Verse 19 left open the possibility of such a claim. John therefore clarified that a claim to love God is not a true demonstration of love. Love for the unseen God will find expression in love for our brethren whom we can see. It is easier to love someone we can see than it is to love someone we cannot see.

Constable: 1Jo 4:21--5:5

The command to love 4:21-5:4

4:21 Furthermore, God commanded us to love both Himself and our brothers, not just Himself (2:3; 3:23-24; 5:3). Here is another false claim (cf. 1:6, 8, 10; 2:4, 6, 9, 22; 5:10).

"Much verbal expression of devotion for the person of Christ can co-exist with remarkably un-Christian attitudes toward the people of Christ . . ."¹⁶⁰

"It is easy to have a kind of love for God which does not recognize the obligation to love one another. Such love for God falls short of being real love for him, since it fails to obey his commandments."¹⁶¹

5:1 The first part of this verse is one of the clearest statements in Scripture of what a person has to believe to be saved. We must believe that Jesus of Nazareth is "the Christ" (i.e., the Anointed One whom God promised to provide as a substitute sacrifice for the sins of the world).

Our brothers and sisters are those who believe that Jesus is the Christ. Even though we may have little in common with some Christians, we can still love them because we share the same Parent and are members of the same family.

5:2 We must love other Christians to be obedient to God's commandments. Genuine love for God will result in obedience to His commandments. This love expresses itself in action, not just emotion. We love other Christians best when we obey God.

5:3 The fundamental proof of love for God and man is obedience to the Word of God. This must include willingness to sacrifice for our brethren (cf. 3:10-17). It is very easy to test our love for God. How committed are we to being completely obedient to His will? That is the measure of our love.

Love for God and God's children is essentially obedience to God's commands. It is not so much how we feel about God and other believers but how we choose to relate to them that is crucial.

God's commands are not burdensome (oppressive, so as to crush love) because every believer has already exercised the faith in God that is essential for obedience (cf. Matt. 11:30; 1 John 4:4).

5:4 Every Christian has overcome the world by his or her initial faith in Jesus Christ. To continue to overcome and obey God all we need to do is continue to exercise faith in God (cf. Rom. 8:27; 1 Cor. 15:57).

College: 1Jo 4:1-21

1 JOHN 4

IV. TESTING THE SPIRITS/TRUSTING GOD (4:1-5:12)

A. TESTING THE SPIRITS (4:1-6)

¹ Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. ² This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, ³ but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world.

⁴ You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world. ⁵ They are from the world and therefore speak from the viewpoint of the world, and the world listens to them. We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. This is how we recognize the Spirit ^a of truth and the spirit of falsehood.

^a 6 Or spirit

Here, John returns to his arguments contained in 2:18-27 in which he is attacking the false prophets and their teachings, namely the Gnostics. Now, however, he is instructing his readers on how they should treat false teachers and how the false teachers can be identified.

John introduces a new phrase (for him) in these first six verses. He uses the expression "of God" seven times. It is obvious that he is making a strong argument for the source of his teachings: they are "of" or "from God" himself. This is in contradistinction to the source of the heretics' teaching. John would argue, in keeping with his previous discussions, that the teachings of the heretics came from the devil, who has been a liar from the beginning.

4:1 Dear friends,

Again, John uses the word ajgaphtoiv (agapçtoi, "beloved" or "dearly beloved") in reference to his readers. "Dearly beloved" or "beloved" would seem to be a better rendition of the word than the NIV use of Dear friends . The NIV translation seems to be more limiting, while "dearly beloved" is a stronger translation.

do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.

The Old Testament tells of many false prophets who roamed the world. For example, there were the prophets of Baal and Asherah during the days of Elijah and other later prophets. The Israelites were told to test the prophets. So, in New Testament days, there were also many false teachers trying to lead the Christians astray, not the least of which were the Gnostics. John is warning that they "test the spirits," or teachers, to see whether they are from God. Deuteronomy lays down two tests for determining whether prophets were true or false. "You may say to yourselves, 'How can we know when a message has not been spoken by the LORD?' If what a prophet proclaims in the name of the LORD does not take place or come true, that is a message the LORD has not spoken. That prophet has spoken presumptuously. Do not be afraid of him" (Deut 18:21-22). The two tests recommended in Deuteronomy are: (1) "if the word does not come to pass or come true;" and (2) "even if the word which the prophet speaks comes true, yet if he tries to lead his hearers astray to serve other gods, he is a false prophet" (Deut 13:1-5). No spirit should be accepted until it has been tested and proved by God's Holy Spirit. The Holy Spirit is the final witness during the Christian age, for Jesus promised that he would come and "teach you all things" and "will remind you of everything I have said to you" (see John 14:26).

This warning from John probably indicates that some of the Christians he is addressing have been listening to some of the false prophets without "testing" them. Not only in John's day, but also in our own time, we must be on guard against false prophets, for they still exist among us. We must "test the spirits" to see if they are from God. These gnostic teachers must not be accepted unless they have been tested.

4:2 This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God,

This is not the only identifying mark of a true prophet or the teaching of the Spirit of God. This is only in reference to the false teaching that John is addressing, Gnosticism, or specifically, Docetism. There were other elements of the gnostic philosophy that would be contrary to the teachings from God; this is the one addressed here. Some commentators are convinced that the Christians in John's day may have been required to make a confession of his/her belief in the physical nature of Jesus. This may be based on the use of the expression pa'n pneu'ma o} oJmologei' =Ihsou'n CristoÉn ( pan pneuma ho homologei Içsoun Christon , "every spirit who confesses Jesus Christ") in this verse. The emphasis is upon the words ho homologei , which mean "who confesses." The NIV translation is "who acknowledges," but the more accurate rendition is probably "who confesses." From this use of the word "confess" some assume that a confession was expected of those who accepted Jesus. I have no specific opinion on this, but it certainly is a possibility. It was not long after this period of time that the Apostles' Creed, in its earliest forms, came to be recited by the early Christians.

Recognizing the earthly nature of Jesus, as well as his divine nature, begins to take on a very important element of faith. In a little over two centuries, the first Nicene Council would be called for the purpose of clarifying the nature of Jesus. It is impossible for us to determine with exactness when this came to be one of the divisive elements of Christian faith. But, John declares here that this is the way we know if a spirit, or prophet, has come from God: if it acknowledges [or, confesses] that Jesus has come in the flesh .

4:3 but every spirit that does not acknowledge Jesus is not from God.

Earlier, we noted that John often restates an argument with a negative statement. This is another instance of this aspect of his writing style. In order to assure that his readers would not misunderstand his admonition, he states the same truth in reverse form. The acknowledgement, or confession, here is a parallel to the previous clause, and involves a confession that Jesus "has come in the flesh." The incarnation (coming in the flesh) of Jesus is, therefore, one of the fundamental principles of our faith in God. The incarnation of Jesus certainly presupposes the preexistence of Jesus, that is, the eternal existence of Jesus (see John 1:1ff; 1 John 1:1ff). I recall hearing a professor of mine say, "I believe in what the virgin birth stands for (by this, he meant the coming of Christ into the world), but I do not believe that Jesus was literally born of a virgin." We have no right to take part of God's truth and not accept all of it. In our own day of rationalizing the Bible to our own desires, we have the same commission that John gave his readers: we must accept the fact that Jesus came in the flesh and that he was the only begotten Son of God.

This is the spirit of the antichrist, which you have heard is coming and even now is already in the world.

Again, John identifies who, or what, the antichrist is: it is one who denies the incarnation, or the fleshly appearance of God, in our lives and in the world. Not only does he declare that the antichrist is coming, but it is already in the world. The antichrist is personified in "those who went out from" these Christians John is addressing. It is the Gnostic who denies the physical reality of Jesus!

4:4 You, dear children, are from God and have overcome them,

The expression "dear children" in the Greek is merely tekniva ( teknia ), "children," not "dear children." This is an attempt on the part of the NIV, and certainly not incorrect in its intention, of showing the very special relationship John had with these Christians. He declares that they are from God . And you have overcome them . "Them" undoubtedly refers to those who had accepted the false teachings of the Gnostics.

because the one who is in you is greater than the one who is in the world.

The one who is in you , without question, refers to the Holy Spirit, or the Spirit of God. The gender in this expression in the Greek has changed from the neuter gender in earlier references to "spirit" to the masculine gender, referring to the Holy Spirit. This inner power provided by the Holy Spirit enables us to be more successful in our struggle against the devil and his false teachings. Furthermore, John asserts that the one who is in you is greater than the one who is in the world. The world has not been given the indwelling of the Holy Spirit, for it is only given to those who were baptized into Jesus (see Acts 2:38). Without the indwelling of the Holy Spirit, they are powerless to fight against evil and false teaching. When people accept Jesus into their lives and obey his commands, they become a distinctly different people, or as Peter says, they become "a chosen people, a royal priesthood, a holy nation, a people belonging to God" (1 Pet 2:9).

4:5 They are from the world and therefore speak from the viewpoint of the world, and the world listens to them.

These false teachers have gone out into the world. John insists that they are a part of this world. Hence they speak from the viewpoint of the world . Their success in spreading their heresy is undoubtedly because they speak the language of the world and the world understands them. We should remember that our language tells others who and what we are. When Peter and John astonished their listeners with what they said, "they were astonished and took note that these men had been with Jesus" (Acts 4:13). "Being with Jesus" makes a difference in what we say, how we act, and what kind of person we are.

4:6 We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. This is how we recognize the Spirit of truth and the spirit of falsehood.

Since we are from God, others who are also from God will know us by how we act and what we say. They will know that God listens to us because God listens to his own. Those who are not "from God" will not know us nor understand us. This being true, if God is speaking to us through his Holy Spirit and through the revelation given to us, we will know it because we know God. Those heretics John is discussing will not know what the truth is because they do not know what God speaks. They are not from God. There is a sort of parallel between John and these heretics. The Gnostics believed that they had received a special gift of knowledge from God that made them more exclusive than others who were in the Way. The Christians had received the Holy Spirit of God and He speaks to us through revelation. But, that is as far as the parallel goes - that each group (the Christians and the Gnostics) had received a special gift from God.

B. GOD'S LOVE AND OUR LOVE (4:7-21)

⁷ Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. ⁸ Whoever does not love does not know God, because God is love. ⁹ This is how God showed his love among us: He sent his one and only Son ^a into the world that we might live through him. ¹⁰ This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for ^b our sins. ¹¹ Dear friends, since God so loved us, we also ought to love one another. ¹² No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.

¹³ We know that we live in him and he in us, because he has given us of his Spirit. ¹⁴ And we have seen and testify that the Father has sent his Son to be the Savior of the world. ¹⁵ If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God. ¹⁶ And so we know and rely on the love God has for us.

God is love. Whoever lives in love lives in God, and God in him. ¹⁷ In this way, love is made complete among us so that we will have confidence on the day of judgment, because in this world we are like him. ¹⁸ There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.

¹⁹ We love because he first loved us. ²⁰ If anyone says, "I love God," yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen. ²¹ And he has given us this command: Whoever loves God must also love his brother.

Already in this epistle, John has addressed "love" in some of the strongest language possible. In 2:1-11, he discusses love from the point of view of its being a new command. In 3:11-21, he shows how important it is for us to love one another. In 4:7-21, he discusses God's love and our love. He shows how love is a Godlike trait, emphasizes our love as we try to become like God in our practice of love.

4:7 Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God.

Again, the NIV has weakened the force of the first word of this text by translating it Dear friends . As we have indicated before, the force of this word is "beloved," or "dearly beloved." Let us is a hortatory subjunctive, and it is a strong encouragement to move forward. "Let us" really is a statement that urges his listeners to do as he plans to do, that is love one another . Often, "loving one another" could be a translation of philos or phileô, but here John uses the stronger word agapaô from which we get the noun agapç. Why should we Christians love one another? Because love comes from God. If we carry the theme John is emphasizing of the family relation of God the Father with his children, Christians, we could say that love is a family characteristic. We love because our Father before us loves. John further stresses this point when he says that Everyone who loves has been born of God and knows God. Two striking statements here again attack the gnostic beliefs: first, we have been "born of God." Second, we "know God." Both of these statements would run counter to the beliefs of the Gnostics, for they did not believe that "ordinary Christians," like those being addressed by John had either of these characteristics. We will say more about being "born of God" in 5:18-19. You are encouraged to turn and read those verses in connection with this theme of John. How can we "know" God? Through his revelation of himself to us through Jesus Christ and confirmed to us by the revelation of the Holy Spirit to us in Scripture.

4:8 Whoever does not love does not know God, because God is love.

The expression does not know God makes it obligatory upon everyone who claims God to love not only him, but also his children. Jesus uses the same Greek word in Matthew 7:23 when he said to those claiming to know God, "I never knew [e[gnwn, egnôn] you."

Here, again, John uses the language of the Gnostics in saying whoever does not love does not know God. There is no specific object of the love mentioned, just whoever does not love does not know God. The reason for this all-encompassing statement about love is because God is love. If God truly is love, then not-loving would be proof that we are ungodly, or ungodlike. This love that God is encompasses intelligence, intention, comprehension, and understanding, because to love in the manner that God is (that is, agapç, which we have already defined in previous pages) is not necessarily a love of passion, but a love of intention. We can be commanded to love in the manner that God loves. We can have compassion, concern for others' best, benevolence, and all the wide meanings that love really is. When one first hears the expression, "God is love," this sounds so simple and so easy to understand. But, in fact it is one of the most sublime, most inclusive, most all-encompassing traits we can have. Lenski wrote, "God is love. Love as well as life reveals its presence by its acts. In 3:1 it is the Father's gift that makes us his children."

4:9 This is how God showed his love among us: He sent his one and only Son into the world that we might live through him.

What a way to demonstrate love! Only when a person has had to give up a son (or daughter) through death can we even approximate the greatness of the gift God gave. When we magnify the pain by recognizing the extent of the pain and humiliation that Jesus, God's Son, experienced and realize what a worthless people we humans were for God to sacrifice his Son for us, we can begin to realize something of the greatness of the sacrifice of God. No one can ever question the magnitude of the suffering of God until it is realized what a sacrifice it was. God manifested his love "in us," or "among us," which signifies the overt way that God performed this great demonstration of his love for us. He did it on the cross, with all of its shame and sorrow. This is in fulfillment of the prophecy, "He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not" (Isa 53:3). The sacrifice of Jesus on the cross was not a pretty thing. The American justice system seeks to assure that the death penalty will not suggest cruel and inhumane treatment. The Roman cross was the epitome of inhumane treatment: all of this because God wanted to show his love for us.

So, God sent his Son openly to all the world to give himself as a sacrifice for our sins, because he loved us. Not only did God send his Son to demonstrate his love, but also that we might live through him. This is not some kind of a future life that God provides. It is an immediate gift. We can be possessors of eternal life right here and now! This life is in harmony with the truly spiritual order of things! John often speaks of eternal life in the present tense or as an already accomplished fact: see 5:11,13. This in no way is a guarantee of eternal life or that we can do nothing to lose what we already have. If we were to reject Jesus, we would lose what he has promised (see 5:11).

4:10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.

True love comes not from humankind; true love comes from God. It all started with God loving us. Even when humanity turned their backs on God, he still loved them. God did not need humanity; humanity had rejected God from the very beginning, even in the Garden of Eden. From that time till now, we have been in need of God. His love was seen when he sent his Son to atone for our sins: He is the atoning sacrifice for our sins. Marshall writes that "In this phrase we find the deepest meaning of the term 'love': love means forgiving the sins of the beloved and remembering them no more. This is what God has done for rebellious mankind: he pardons their sins against himself at his own cost. To remove this element from the biblical teaching on the nature of God's love is to water down the concept of love beyond measure." In no way was Jesus a martyr. He was a sacrifice. He was a propitiation. He was an "atoning sacrifice." If we start at our point of being to learn the true meaning of love, we will never understand it. We must start with God in order to understand it.

4:11 Dear friends, since God so loved us, we also ought to love one another.

To the "Dearly beloved," or Dear friends, John addresses some of the obligations or responsibilities that arise out of God's love for us. Good things rarely come to us apart from obligations. God's love for us places the responsibility, or "ought," for us to love one another. This "ought" in our lives comes at a high price. Christ has died for our sins, we have received the forgiveness of our sins, and now we also ought to love one another. This comes as an obligation to us, as is suggested by the verb ojfeivlomen ( opheilomen , "we ought").

4:12 No one has ever seen God;

This kind of love is different from any kind of love we experience with our fellow human beings. We love people in our physical existence because we see them, we associate with them, and for some reason, we come to love them. John reminds us that this is a different kind of love. No one has ever seen God . How can we love someone whom we have not seen? This is a concept addressed several times in the Old Testament. Moses was allowed to see God's back side but was never allowed to see "God's face." John discusses this elsewhere. "No one has ever seen God, but God the One and Only [NIV fn: but the only Son], who is at the Father's side, has made him known" (John 1:18). There is a difference in the "invisibility" of God and the revelation of the incarnate Son. Jesus taught his disciples that if they had seen him, then they had seen the Father.

but if we love one another, God lives in us and his love is made complete in us.

How, then, is it possible for us to love God whom we have not seen? We love him because He has expressed his love to us through the gift of his Son. When we recognize the world that God has created and the wonderful blessings that come from him, this should produce in us a love for the Father. [I]f we love each other, God lives in us and his love is made complete in us. This is the answer to our question, "How is it possible for us to love God whom we have not seen?" We develop our love through loving our fellow Christians, and God lives in us. His love is made complete when we learn to love him with all of our hearts, souls, and minds. This is the essence of love.

4:13 We know that we live in him and he in us, because he has given us of his Spirit.

The Holy Spirit has been given to all Christians. Peter declared to the great crowds of people on the Day of Pentecost, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit" (Acts 2:38). In chapter five (5:6ff), John appeals to three witnesses to the incarnation of Jesus - the Spirit, the water and the blood - which we will discuss in detail later. But the presence of the Holy Spirit in our lives is certifying that we live in him. The Holy Spirit has demonstrated himself to us in a number of ways: the presence of the Spirit with Jesus on earth, the baptism of the Holy Spirit (to the apostles and the household of Cornelius), the laying on of hands, and the gift of the Holy Spirit. It is the "gift" that John is speaking of here. The "gift" is actually the Holy Spirit himself; God gives us the indwelling of the Holy Spirit. He has given us of his Spirit. He dwells within us, and this testifies that God loves us and that God lives in us. The Spirit has worked in our lives also in the revelation of God to us through his (the Spirit's) work. Paul states that the Holy Spirit was a "deposit" or an "earnest" of what was to come: "Now it is God who has made us for this very purpose and has given us the Spirit as a deposit, guaranteeing what is to come" (2 Cor 5:5). I recently bought a new house. When the purchase was agreed upon, I was asked to give a "deposit," or a down payment to show that I really meant to buy the house. This is what Paul is saying. God has promised us a "heavenly dwelling" (see 2 Corinthians 5:1) and to guarantee that he would give what he has promised, he gave the Holy Spirit as a "deposit." So, we know that we live in him and he in us because of the deposit God made.

4:14 And we have seen and testify that the Father has sent his Son to be the Savior of the world.

This is another attack on Cerinthus and his gnostic followers. God's incarnate Son, which the Docetics denied, came to earth, suffered, died and arose from the dead to give us forgiveness of sins and eternal life. John repeats what he said at the outset of this letter, we have seen and testify that these things actually happened (see 1:1-2). To what is John testifying? To the fact that the Father has sent his Son to be the Savior of the world. Bear in mind that this attacks Cerinthus and his followers at the very root of their doctrines. If John's statement is true, then the gnostic foundation falls. All of this happened because God loves us and gave his Son as our Savior.

4:15 If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God.

John returns to an argument he began earlier in this chapter (see verses 2 & 3). The docetic view that Jesus was not born of the flesh is a persistent theme throughout this epistle. This became an essential part of the early Christian's confession of his faith. As we have indicated earlier, it was not long after these words were written that the earliest forms of the Apostle's Creed began to emerge. Although this writer is not in favor of creeds and creedal developments, one can understand why some of the early Christians felt the need to verbalize, or confess, the articles of their faith. One who would confess his faith in the Sonship of Jesus would be responding to the false teachings of the gnostic system. The reality of the Sonship of Jesus guarantees that God abides in the one who makes this confession. Faith in Jesus' Sonship causes God to live in the believer and the believer to be a part of God, or to live in him.

4:16 And so we know and rely on the love God has for us.

We have ample proof that John is telling us the truth. He has witnessed with his own eyes and touched, and talked with Jesus as a man; his fellow disciples (perhaps referred to when John wrote "which we have heard" [1:1]) The "we" certainly could include all of those who had witnessed the life of Jesus. As we shall see in the next chapter, three witnesses, according to the Law of Moses, were enough to determine truth. We can, therefore, rely on John's message. We can know and rely on the love that God has for us.

God is love. Whoever lives in love lives in God, and God in him.

John again makes the broad, inclusive statement, God is love. Stott makes these comments regarding this statement: "It tells us not only that God loved, but that God is love. It is one thing, however, to know and believe the love God has for us and that God is love ; it is another to 'live in love' ourselves. . . .The only way to love, as the only way to believe (v. 15) is by living in God and God in us." John assures us that whenever we practice love for God and for our brothers, we live in God and God lives in us. This is a most sublime thought: to know that God abides in us.

4:17 In this way, love is made complete among us so that we will have confidence on the day of judgment, because in this world we are like him.

Only when we put our faith in God, and allow his love to permeate our lives can love be perfected, or made complete. So, God's love can be made complete in us when we love. We can then develop a true confidence in our lives. We can have confidence that God has redeemed us through his Son, for it was his love that sent Jesus to die for us. We can then look to the Day of Judgment with confidence that our eternal life is secure.

4:18 There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.

With this confidence we can then be beyond fear. This is why John assures us that there is no fear in love: because our confidence in our salvation is made secure. He also assures us that fear comes in when punishment is involved, and punishment will not be involved in our lives when we have allowed perfect love to abide in us. He emphatically says, the man who fears is not made perfect in love. What is your level of faith and love? Has it allowed you to develop a confident life? We must all strive for that kind of faith and love that provides us with confidence.

4:19 We love because he first loved us.

Since "God is love," then he is the source of all love. This is in keeping with John's statement that We love because he first loved us. We would not have known love if God had not demonstrated it to us first. The more that we behold God's love, the more we will understand it and respond positively to it. As we grow in our relationship with God, we will appreciate his love more and will learn to express our love.

4:20 If anyone says, "I love God," yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen.

True love requires that it be expressed to others. The greatest of all commandments was to "'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself'" (Matt 22:37-38). Jesus made this well-known comment to one who asked what is the greatest commandment. This being true, we can see why Jesus placed such an importance on loving our brother and why we are liars if we claim to love God and yet do not love our fellowman. John then gives the reason for this, For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen. We may deceive our fellowmen by claiming to love God without loving our brothers. There are many people in God's church who have terrible attitudes toward each other. They will mistreat a brother, despise a brother, fail to practice brotherly love, and yet sing great praises to God at the same time. John says that this is not possible. We are liars when we make that claim.

4:21 And he has given us this command: Whoever loves God must also love his brother.

In concluding this chapter, John makes one further appeal for loving our brothers. This final reminder to love our brothers is needed. Evidently, it was also needed for these Christians in John's time or he would not be emphasizing it so much. It is possible that all of the problems surrounding the false teaching spreading among them had also developed hatred and lack of genuine love within the body. As we have already emphasized, this commandment is needed today in the Lord's body. There are too many Christians who do not properly regard each other. This is not a suggestion from God; it is a command!

-College Press New Testament Commentary: with the NIV

Lapide: 1Jo 4:1-21

Would someone please check the Psalm number in sentence formatted in blue in the 3rd note of ver. 18.

CHAPTER 4

1. Most dearly beloved, &c. By the word spirit he means suggestion, inspiration, impulse, teaching or rather the person himself who suggests, inspires, teaches, &c. He means, do not give credit to everything which every teacher or adviser teaches and advises you. For there are diverse, yea contrary teachers, who are influenced by contrary spirits. Wise and orthodox teachers are moved by the good Spirit of God, wicked and erring teachers, such as heretics, by the evil spirit of the devil. And so, as Dionysius says, the good, or evil spirit, speaks by the mouth of doctors. Thus the devil, speaking by the mouth of the serpent, tempted and seduced Eve. There is a reference to sailors, who do not trust every spirit, or breath, or blast of wind, for if they did, they would miss their destined port, and would be often driven upon rocks and quicksands. Wherefore he bids us examine and search out by what spirit teachers are led before we give them our confidence. This is the forewarning which Paul gives 1Tim 4: i. "The Spirit speaketh expressly," &c.

But try ye (as gold is tried by the Lydian stone), Syriac, discern Ye between : because, as saith Ambrosiaster, "unclean spirits are wont by imitation to say good things deceitfully, and so to superinduce evil things, that by means of the things which are good the evil things may be accepted, so that they should be supposed to be the words of one and the same spirit, and that they should not be discerned the one from the other, but that which is unlawful should be commanded by that which is lawful."

Moreover, that Lydian stone by which spirits and doctrines are to be tried is not every one's own private spirit. For this may be, and often is, moved by the devil, as when one is contrary to another: (for from this have been generated as many sects conflicting with themselves, as the poets have feigned heads to Cerberus*but it must be the doctrines of the Apostles and the Church. For this is the certain and common heritage of all the faithful. Such was that teaching which S. John suggests as suitable and necessary for his own age, saying, "Every spirit which confesseth that Jesus Christ is come in the flesh is of God." Falsely therefore do the heretics argue from this passage that their heresies ought to be tried and examined. For they have been examined and condemned by the Church. So there is no need, nor indeed is it right for each private Christian to try them. Thus S. Jerome says to Pammachium, "Why after 4000 years dost thou strive to teach what we have not known before? Has the Christian world been without this doctrine until to-day?" And S. Augustine says ( contra Crescen. lib. 2. c. 35), "The Church, ye say, hath perished, and ye show of whom ye are sprung." And Vincent of Lerius says, "If novelty is to be shunned, antiquity is to be held fast: if novelty is profane, antiquity is sacred." And Primasius says acutely, "The spirits have been already tried by the Church. Why dost thou wish to prove that which hath been already disproved?"

Moraliter : S. John here teaches that no Christian ought to trust all his inward motions, impulses, inspirations, desires, reasons seemingly good, but ought carefully to examine their origin and their author. Thus a man of a melancholy temperament perceives motions and impulses to sadness, pusillanimity, suspicion. Let him not give way to them. For if he examine their origin, he will find that they arise from the evil spirit of melancholy, which is false and deceitful. The choleric man is agitated by blasts of anger, revenge, indignation. He thinks he is moved by a zeal for justice. But let him with a calm mind and reason search into their origin, and he will find they spring from the evil spirit of bile and anger. Thus when the Samaritans would not receive Christ, and James and John said, "Lord, wilt thou that we call down fire from heaven to consume them?" He answered, "Ye know not what spirit ye are of." For ye think ye are moved by the Spirit of God, and ye are acted upon by the human spirit of impatience. Thus many think they are led by the Spirit of God, that is to say by the Spirit of truth, sobriety, chastity, charity; whereas, if they would thoroughly and sincerely, as in the presence of God, examine the ground of their heart, they would find that they are led by the spirit of the devil, that is to say, of vanity, gluttony, lust, &c. Wherefore in those blasts, passions, and tumults of the mind, the judgment ought to be suspended. And most especially ought the Holy Spirit to be invoked, that He would bestow upon us the gift of discernment of spirits.

In this is known the Spirit of God. He means, This is the pledge of the true faith and doctrine, which the Spirit of God teaches and suggests, that is to say, every spirit which confesseth that Jesus Christ is come in the flesh is of God. This therefore was in the time of S. John as it were the pledge and the symbol of the true Christian faith, namely, to believe and confess the Incarnation of Christ the Son of God, and the rest of the Dispensation in the flesh. For all the heretics and heresies at that time fought against this article of the faith as something new and strange. Some denied Christ's Divinity, and taught that He was a mere man, as Cerinthus and others denied Christ's humanity, and said that it was not real, but a phantasm. Such were Simon Magus, Manes, and many others.

S. Augustine adds that all heresies reject Christ Incarnate, because they oppose His doctrine, Church, Sacraments, Pontiff, or priestly order, which He established. Thus Pelagius, in denying the grace of Christ, although with his lips he confessed His Incarnation, in reality overthrew it, because the Incarnation of Christ took place for the very purpose of giving us grace. You may say the same of Luther, Calvin, and the rest of the sectaries. For which cause S. John calls all heresiarchs antichrists, because they are all opposed to Christ's doctrine and His Church.

Mystically : Œcumenius understands this confession of the coming of Christ in the flesh "to be made not with the tongue, but by works." For not many heretics only, but bad Catholics also, confess Christ in words, but deny Him by their deeds. It means, he who confesses Christ, both by living rightly, as well as by believing truly concerning Him, this man is of God. So Bede. As S. Augustine says, "Let us confess that Christ has come in the flesh, both by speaking the truth in words, and by living well in deeds. For if we confess in words, and deny by deeds, the faith of such is very nigh the faith of devils."

Ver. 3.— And every spirit which dissolves ( solvit ) Jesus, is not of God. (Vulg.) It means that Jesus is composed of the Godhead and the manhood by the bond of the hypostatic union. He therefore who loosens this bond, by denying that Christ is God, as do the Arians, or that He is man, as other heretics, is not of God, but of the devil. For such deny that Christ the Son of God came from heaven in the flesh, and say that He is God only or man only. This is what is set forth to be believed in the Athanasian symbol concerning Christ. "For as the reasonable soul and flesh is one man, so God and man are one Christ;" where observe that the word as signifies union and unity, not the same but similar. For the rational soul and flesh make our composite being, our man. But the Godhead and the manhood united in Christ make one composite Being, not essentially, but substantially, or hypostatically. Nor indeed does the Godhead inform the Humanity in the same way that the soul informs the body, but subsists whole and immingled. It unites the Manhood to Itself in the same hypostasis of the Word. Wherefore Nestorius truly dissolves Christ, teaching that in Him are two Persons, as there are two Natures, and that therefore in Christ the man is diverse and distinct from God. Christ therefore as God in the Humanity is as the pearl in the shell, conceived and formed of virgin matter, and the dew of the Holy Ghost, most fair by the innocency of His life, most bright by the light of His wisdom, rounded by the possession of all perfection, having the weight of constancy, the polish of meekness, the price of blessedness. So Salmeron.

Observe: the Greek and Syriac read here, Every spirit which confesseth not that Jesus Christ is come in the flesh is not of God. So also reads S. Cyprian ( l. 2. contr. Jud. ), Tertullian ( lib. de Carne Christ, c. 24), though they, instead of does not confess, read who denies. But the rest of the Latin Fathers have generally which dissolves, as above. So S. Leo ( Epist. 10 c. 5), Tertullian also ( lib. contr. Psych. c. 1), and Irenæus ( lib. 3 c. 18), and S. Augustine on this passage, who also brings forward and explains the other reading. Moreover, in the Greek, instead of ὸμολογε̃ι, i.e., confess, it was formerly read α̉ναλύει, i.e., dissolves. This we learn from Didymus and S. Cyril ( de Fide ad Regin.). And from him Socrates writes ( l 7 c. 32), speaking of Nestorius, who denied that the Blessed Virgin was the Mother of God, as follows: "He was ignorant that in ancient copies of the Catholic Epistle of John, it is written, 'Every spirit which dissolves Jesus is not of God.' For those who wished to separate the Godhead from the dispensation of the Manhood took away this sentence out of the ancient codices."

Allegorically : he dissolves Christ, who by schism rends the Church, which is the Body of Christ. "Christ," says S. Augustine, "came to gather together: thou comest to dissolve. How dost thou not deny that He came in the flesh, when thou breakest in pieces the Church which He gathered together?"

And this is Antichrist : The Greek reads, And this is of Antichrist ; the Syriac, This is from the false Christ himself. And S. Cyprian reads ( contr. Jud. lib. 2 c. 7 vol. 8), He who denies that He is come in the flesh is not of God, but is of the spirit of Antichrist. In a similar manner, John the Baptist is called Elias, not in person, but in office and spirit.

Because he comes (Vulg.), i.e., will surely come.

And now already he is in the world, not in person, but in spirit; that is to say, in his forerunners. This is what Paul says, "The mystery of iniquity doth already work." (2 Thess 2: 7.) Thus Luther paved the way for Mahometanism, and consequently for Antichrist, by teaching, amongst other things, that the Turk ought not to be resisted. This he attempted to prove by the following sophistical argument—We must not resist the scourge of God, for that is the same thing as resisting God scourging us. But the Turk is the scourge of God. Therefore the Turk ought not to be resisted. The same argument would prove that thieves and robbers ought not to be resisted, for they are all a scourge of God. But there are scourges that ought to be scourged by the magistrates, for they are not by the direct, but the permissive will of God. And what other effect would such an argument have but to subject all Christians to the Turks, and make them Turks? Wherefore when the Turkish Sultan Solyman asked the imperial ambassador how old Luther was, and received in reply that he was forty-eight, he said he was sorry that on account of his impending old age he would not be able to assist him as much in the time to come as he had done. Luther makes a boast of this Solyman's good opinion of him ( lib. Symposiac ), and glories in his entire good-will towards him.

Ver. 4. — Ye are of God, little children, and have overcome him. Because ye, 0 Christians, are of God, who is the prime and eternal Truth, therefore ye have overcome him; namely, the spirit of Antichrist, the spirit of error and heresy. Hence the Greek and Syriac read them, i.e., ye have overcome the false prophets, and spirits of error. S. Cyprian ( lib. de Simp. Prelat.) reads νικα̃τε, i.e., overcome them, as a voice exhorting to battle and victory. The present Greek text has νενικήκατα, ye have overcome them, the voice of congratulation on account of victory.

For greater is He that is in you, &c. He gives the reason of victory, namely Christ and His Spirit of truth, which rules the faithful, and who is greater than the devil, and his spirit of error, who rules over the world, i.e., worldly men, heretics and impious persons. He says this to impress humility upon the faithful, that they should ascribe their victory, not to their own strength, but to the grace of God.

The same principle may be extended to every temptation. Wherefore S. John says ( Rev 12: 11), "They overcame him by the Blood of the Lamb, and the word of their testimony." And the Church sings in her hymn for martyrs, "Thou conquerest in the martyrs."

3. S. Ambrose ( Hom. 1 de Elisæo ) extends the same principle to hostile armies: "I remember that I have often said that we ought by no means to fear the warlike assaults of enemies, nor dread their numbers, however vast. For, as the Apostle says "greater is He that is in us than he that is in the world." Christ is more powerful to protect His servants than the devil is to urge their enemies on. For although the devil collects his multitudes, and arms them with cruel rage, yet are they soon destroyed, because the Saviour encompasses His people with better defenders. For the prophet says, "The Lord shall send His angel round about them that fear Him, and deliver them." But if the angel of the Lord rescues them that fear Him out of dangers, they who fear the Saviour cannot fear barbarians. Neither can he who keeps the precepts of Christ fear the attack of an enemy." He gives the reason, the arms of Christ. "The commands of Christ are the arms of Christians. And the fear of God drives out the enemies' fear. Our arms are those with which the Saviour has provided us, prayer, mercy, and fasting. Fasting is a better defence than a wall. Mercy more easily delivers than rapiers. Prayer hath a longer flight than an arrow." Then he confirms what he says by the example of Elisæus when he was encompassed by the hosts of Syrians. He said to his trembling servant, "Fear not, for more are they that are with us, than they that are with them."

4. S. Prosper ( lib. 1 de Vocat. Gent.) extends it to the daily temptations of the faithful. He shows, in opposition to Pelagius, that there is need of the grace of God to overcome them. "The victory of the saints," he says, "is the work of God dwelling in the saints."

5. Some extend it to every arduous work, so that each Christian should animate himself by saying to himself, "Greater is He that is in me than he that is in the world." And with S. Paul, "I can do all things through Him who strengtheneth me." And with S. Cyprian, "He who is greater than the world cannot desire anything of the world." ( lib. 2, ep. 2). And he adds, "He becomes greater and stronger in might, so that with imperial authority he rises superior to all the hosts which attack him." "Let us despise therefore everything under heaven as vain and deceitful, and unworthy of our love." And with S. Hilary, "Let us be lowly in heart, but lofty in mind," for we bear upon our head the strength and omnipotence of Christ. I once saw in Belgium a colonel who said to the heretics who were menacing him, "I fear none of you, for I bear the crown of Spain upon my head." So let the Christian say, "I bear upon my head, not the crown of Spain, but the crown of God. Therefore I fear not all the power of men and devils; no, not all the might of hell. I challenge them all to battle." Thus did S. Athanasius challenge all the Arians and the whole world. For "if God be for us, who can be against us?" What great things by the power of God did S. Paul, S. Antony, S. Simeon Stylites, S. Francis, and all the virgins, heroes, and martyrs! We can do likewise through the same God "who triumphs," i.e., "who makes us to triumph in Christ." (2Co 2:14). And God Himself has made us this promise (Isa 58:24), saying, "I will lift thee up above the high places of the earth," so that like an eagle dwelling in heaven thou mayest there despise whatsoever is in the world. This Seneca saw as in a shadow, when he said, "We must seek for that which does not become more worthless day by day. And what is that? It is the mind. But this must be a mind right, and good, and great. And what else can you call this but God dwelling as a guest in a human body?" ( Epist. 54.)

5. They are of the world, &c. For heretics are not of God but of the world, because they love the riches, honours, and pleasures of the world. Whence worldly people, who care only for what is of the world, gladly hear them. "A heretic," says S. Augustine ( de util. credendi ), "is he who for the sake of some temporal advantage, but especially of glory, and the pre-eminence which it gives, either brings forth or follows new and false opinions." "All heretics," says Tertullian, "are puffed up, all make profession of science." "What heretic," says S. Jerome, "does not swell with pride?" And again, S. Augustine says, "One mother, pride, hath brought forth all heresies, even as our own mother, the Catholic Church, all faithful Christians dispersed throughout the world."

Ver. 6.— We are of God: he that knoweth God heareth us, &c. Even as Christ saith, "He that heareth you, heareth Me: he that despiseth you, despiseth Me," We, i.e., all the faithful, who have been born again in baptism, and are endued with charity. We, viz. the predestinated.  3d. And last: We, i.e., the Apostles. For, as Œcumenius says to heresiarchs, who, he said, spoke of the world, and from the world—i.e., who teach worldly and carnal cupidity—to them he opposes the Apostles, who being born of God, and imbued with heavenly doctrine, and being sent by God, teach men to covet things spiritual, divine, and heavenly. Wherefore he who practically knows God, i.e., he who loves Him, heareth us, i.e., me John, and the rest of the Apostles, and Apostolic men. But he who does not love God, and therefore is not of God, but of the world, this man heareth not us. Wherefore he adds, By this we know the spirit of truth, and the spirit of error; by this, namely, "because he that heareth us hath the spirit of truth, he that heareth not us hath the spirit of error," as S. Augustine saith. For heretics, who are led by the spirit of error, teach the things of the world: but the Apostles and Apostolic Doctors, who are born of God, teach things Divine.

Ver. 7.— Dearly beloved, let us love one another. These words are rightly connected with what preceded. He means that the spirit of error is the spirit of cupidity, but the Spirit of truth is the Spirit of love and charity. Erroneous and heretical doctrine teaches men to love honours, wealth, gluttony; but the Apostles teach us to love God and our neighbour. He subjoins the reason:

For love is of God. The Spirit of truth is the Spirit of charity, that we may love one another; because as truth is from God, so also is charity. Yea, God, who is the chief and eternal Truth, is also the highest and uncreated Love. Wherefore it follows as a necessary consequence, that any one who loveth (not by natural, but by supernatural charity) is born of God. Being born again of faith and charity, which are from God, he is made a child of God. For charity is a supernatural faculty, giving to the soul the ability to love God and our neighbour. That he may know God, not merely theoretically, but practically, because he supremely loves God whom he knows to be the Highest Good. Again, love causes a man more fully to know, and to have taste and experience of God, as it were by spiritual taste. And this taste and experience grow continually, even as love increases. Especially is this so, because God manifests Himself to him who loves, and more clearly reveals Himself to him by interior illuminations, inspirations, and consolations, according to that promise of Christ, "He that loveth Me shall be loved of My Father: and I will love him, and will manifest Myself unto him." (Joh 14:21).

Observe : Love is of God,—1st. Because the essential, uncreated charity flows naturally from the Divine Essence Itself, like heat from fire. Indeed, the Divine Essence Itself is Love.

2d. Because the Holy Spirit is Itself substantial or essential ( notionalis ) Love. For He, as essential Love, proceeds from the Father and the Son by that act of love by which they love one another with an infinite love.

3d. Charity was created by God, because it is the highest and noblest gift of God, according to the words (Rom. v. 5), "The love of God is shed abroad in our hearts;" not as if the charity wherewith we love God were itself God, or the Holy Spirit. For this is an exploded error. But because God, who is uncreated Love, inspires and kindles in us that created charity with which we love Him. As the light illuminating produces the light illuminated, as S. Augustine says ( Confess. 12. 15). And this is precisely S. John's meaning in this place, in which he tacitly intimates that this gift is not to be ascribed to our own strength, but is to be asked of God by constant prayer.

4th. Charity is of God, because God first loved us (1Jo 4:19), and by loving us inflames us to love Him in return.

5th. Charity is of God, because it is sanctioned by the law of God, and frequently and especially commanded by it. For the whole Decalogue is nothing else but the law of love to God and our neighbour.

From hence it follows that God is in Himself formal charity, and in us causal charity, and that as respecting every kind of cause: material, because He Himself is the object of our love; formal, because He is the pattern of the same; efficient, because He produces it in us; He is the final cause, because He is our end, and the end of our love.

Lastly, natural love is from nature, carnal love from the flesh, worldly love from the world; but supernatural love, or charity, is from God alone.

Ver. 8.— He that loveth not knoweth not God. S. John having said just above, Every one that loveth is born of God, now proves the same thing from the contrary. He means, he who loveth not God and his neighbour, although he may know God speculatively, does not know Him practically, that is, experimentally. Just as no one knows experimentally the savour and sweetness of honey unless he taste it. For as taste is known by tasting, so is love known and tasted by actually loving. Wherefore, although S. John might in a similar manner have said, He who is not wise doth not know God, because God is Wisdom; or he who is not patient, knows not God, because God is Patience; or he who is not humble, knows not Christ, because Christ is Humility, and so on—nevertheless, preferred to say, He that loveth not, knoweth not God, because God is Love. This was (1.) Because he is treating of charity, not of wisdom, patience, &c. (2.) Because being full of the love of God and Christ, he breathes and delights in nothing else. For, as S. Bernard says, "Between the bridegroom and the bride, i.e., between lovers, no union need be sought but to love and be loved, for that Spouse is not only loving, but Love Itself." This is what Jeremiah says (Jer 31:3), "I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee."

For God is love : both formal and uncreate, and so essential, and also causal and created. For in God and the Divine Essence, on account of Its perfection and simplicity, there are no accidents, but those things which in us are accidents, are in God inseparable from His Essence. Wisdom, goodness, love, and power are themselves the Divine Essence. So the Council of Rheims defined against Gilbert. Moreover, God is charity, or love, both in the abstract and the concrete. For He is supreme affection, and loves supremely, and therefore ought to be supremely loved by us in return. God, then, is Love, because He hath supremely loved us. And He hath given us this most clear proof of His love in that He sent His only Begotten Son to save us. Hence S. Augustine and Bede teach that he who loves not his neighbour sins against God, because God is Love.

Again, S. Chrysostom teaches that nothing can be compared with charity, because God Himself, who is incomparable, is Charity. Gagneius declares that we are certain that God loves us with an infinite love because He is very Love Itself. Hence the Fathers infer that Charity commands and embraces all the other virtues, for God commands and includes them.

Ver. 9.— In this love appeared: He now declares why he said, God is Love. It is because God hath declared His infinite love towards us by sending Christ in the flesh for our salvation, that by this means He might invite us to love Him back. There is an allusion to the words in 8. John's Gospel (Joh 3:19), "So God loved the world that He gave His Only Begotten Son, that whosoever believeth in Him should not perish, but have eternal life."

"Behold," says S. Augustine, "how we have an exhortation to love God. How could we love Him unless He had first loved us? If we were slow to love, let us not be slow to love again." Pathetically and learnedly does S. Paulinus write about S. Mary Magdalene ( Epist. 4 ad Sever.): "Therefore, let us love Him whom it is our duty to love. Let us kiss Him whom to kiss is purity. Let us be joined to Him whose marriage-bond is virginity. Let us be subject to Him, at whose feet to lie is to stand above the world. Let us fall down because of Him for whom to fall is resurrection. Let us die for Him in whom is life. In whom we live though we are dead."

In this, i.e., in the love of God wherewith He loved us.  S. John, the beloved of Christ, lays special stress upon this, that God, moved by no love or duty on our part, but offended by our many provocations and wickednesses, first loved us. And when we were sinners and enemies, fleeing from Him, and fighting against Him, He followed us, and turned us by His love, that He might bring us back and save us. "For to this end He loved us," says S. Augustine, "that we might love Him." And therefore He sent his Son to be a propitiation, i.e., to be a propitiator, and a propitiatory victim for our sins.  S. Augustine reads libatorem, a pourer of libations, and explains it to mean Sacrificer. As S. Augustine says again, "He loved the wicked, that He might make them holy. He loved the unjust, that He might make them just. He loved the sick, that He might make them whole."

See in this how high the ways of God are above the ways of men. For with men, if any one despise them, vex or spoil them, straightway they hate him, and think how they may do him some greater injury. But God—despised, contemned, robbed of His honour, injured in a thousand ways—enlarges the bowels of His love towards us. With love He fights against man's hate. By hatred He is stirred up to love. Hatred is the whip of His love. He overcomes hatred by His infinite love, swallows it up, drowns and extinguishes it, as a mighty conflagration extinguishes a little drop of water. The love of God therefore towards His enemies is so wonderful, that by it He makes them His friends, His sons and heirs, and turns the greatest sinners into the greatest saints. Out of the thief upon the cross He made a preacher of Himself. Out of Saul He made S. Paul. Out of the sinful Magdalene He made a mirror of penitence and holiness. This is what Paul celebrates and admires

(1Ti 1:15), "This is a faithful saving, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief; but therefore I obtained mercy, that in me first Christ Jesus might shew all patience, for the instruction of those who should hereafter believe in Him unto eternal life."

Ver. 11.— Dearly beloved, if God so loved us, &c. If here is not a particle expressive of doubtfulness. It is not conditional, but causal, and is equivalent to because. It means, Because God so loves us. Christ uses a similar construction, when He says, "If I, your Lord and Master, have washed your feet, ye also ought to wash one another's feet."

S. John says if, rather than because, for the sake of greater weight and pathos, as it were lost in amazement at the infinite love of God. Wherefore it is advisedly and intentionally that he says after the antecedent, if God so loved us, not we therefore ought so to love God, which is impossible, but, we ought also to love one another. As much as to say, Since we cannot render equal love in return for Divine love, let us at least love one another according to our slender capacity. For what we do to our neighbour God accounts as done to Him.

The word us includes also our neighbours. If God, who is not a partaker, vouchsafes to love all who participate in our nature, how much more does it become us to embrace with our love all who are of the same nature, and in respect of it are equals? Truly does S. Augustine say on this passage ( Tract. 7): "Love, and do what thou wilt. For if thou art silent, thou keepest silence through love. If thou criest out, thou criest out in love. If thou correctest, thou correctest lovingly. If thou sparest, thou sparest in love. Let this be the root of love within. From that root nothing but love can spring."

Ver. 12.— No man hath seen God at any time. Why does S. John here introduce these words? It is because these words partly give the reason why from the antecedent, if God so loved us the inference is drawn we also ought to love one another, not God (as might seem to be the conclusion that should be drawn), because we cannot see God, and benefit Him by loving Him. Hence, in the place of God, we testify our love towards Him whom we cannot see and do good to, by doing good to our neighbour whom we can see and benefit. Partly the words invite us to love our neighbour, and cohere with what follows. As though he said, Zealously love your neighbour. For this love God reckons as given to Himself. For although we cannot see Him, yet, if we love our neighbour, He, the Invisible, will be most truly present with us, and thus abiding in our soul, will place His seat and throne there. Yea, His love will be fully imprinted and perfected in our soul. The reason is because indivisible and Divine charity conjoins and confederates us with the invisible God. Moreover, God, who is invisible in Himself, seems visible in our neighbour. For he is God's image.

Observe, no one hath seen God at any time, viz., in His Essence, or face to face, in this life. Whence the Doctors teach, with probability, that neither Moses, nor Paul, nor any other mere man (for Christ saw God, but He was the God-man), hath seen the Divine Essence in this life, according to the words in Exod. xxxiii.: "No man shall see Me and live." Yet S. Augustine holds a contrary opinion, and from him S. Thomas.

Again, no man hath seen God, for neither is he able to see Him by the powers of his nature, as the Anomæans and Eunomæans supposed. Whom S. Chrysostom and S. Basil ( lib. contr. Eunom.) refute. For the Blessed in heaven see God, but by the power of grace. For their mind is there elevated, and receives as it were another eye of a Divine order, even the light of glory, by which it sees God. By this sentence, then, S. John signifies that the majesty of God is so sublime, and so transcends, not only all other created things, but also the intelligence both of men and angels, that although He Himself is the most glorious Light, yet on account of His purity, subtilty, and sublimity, He cannot be perceived by any mind, or any created eye.  S. John says the same thing in his Gospel (i. 18). But there he applies it to the knowledge of God, as here to the love of God. It is as though he said, "God is invisible, and therefore cannot (in Himself) receive any office of love from man, because He far transcends all human wealth, as well as human sight and action. Yet He makes so much account of love, and of those who love their neighbour, that He stoops to them from the topmost height of heaven, and as it were comes down, dwells and abides in their hearts. This is that which S. Paul speaks of (1Ti 6:16), "Who only hath immortality, and dwelleth in the inaccessible light, whom no man hath seen or can see."

Lastly, S. Cyril of Jerusalem ( Cateches. 9) thinks that God cannot be seen with the bodily eyes, because He Himself is incorporeal; and that therefore He stretches out the heaven itself as a veil before our eyes, lest the brightness of the Godhead should blind us, or kill us. But this is not true unless it be thus explained, that God, although dwelling Himself incorporeally in the empyrean, which is corporeal, and manifesting Himself and His glory to the bodies of the Blessed, there produces so great sensible light, which in some way sets forth His majesty, that it would blind the eyes of the Blessed, yea destroy them, unless they were fortified and preserved by the Divine power.

Hence S. Epiphanius ( in vii . Synod. Actor. 6) teaches that God as He is in Himself cannot be expressed by any image. Moreover also, Moses, forbidding the Jews to make an image of God, gives the reason. "Ye heard the voice of His words, but ye saw no shape, &c. Ye saw no similitude, lest being deceived ye should make a graven image." (Deu 4:12.)

His love is perfected in us: perfected, because it is perfect and complete in all its parts. Now the parts and offices of charity are two-fold—1st. Love of God;  2d. Love of our neighbour. Wherefore, if there were only that part of charity that we loved God, it would be imperfect; but it is perfected and completed if the second be added, and charity extends to our neighbour. Again, the charity with which we love God is perfected by charity towards our neighbour, because we love our neighbour for no other reason than for God's sake. The love therefore of our neighbour for God's sake perfects the love of God, because that which is the reason why other things are loved is Itself much more loved. When therefore we love our neighbour for God's sake, much more do we love God Himself.

2d. The words may be understood of charity—not ours, but God's. For this is the meaning of the word His : thus—Although God be invisible, yet He abides in us by love. Moreover, He shows that He loves us with a perfect love, since abiding in us, He forms, preserves, and augments in us the charity with which we love, not only Himself, but our neighbour for His sake. This meaning is alluded to in the next verse.

Moreover, charity is chiefly perfected by the love of our enemies, extending itself beyond our friends to our rivals, enemies, and persecutors. "The fire of charity," says S. Augustine, "first seizes upon our neighbours, and so extends itself further, from our brethren to strangers, from thence to our adversaries." Further on he teaches us to love our enemies, just as a physician loves the sick and insane. "When any one rages against thee, let him rage, but do thou entreat. When he hates, do thou pity. It is his fevered soul which hates thee. As soon as he is well, he will give thee thanks. How do physicians love the sick? Do they wish them always to be sick? They love the sick in order to make them whole. How much do they suffer from the insane! What reproaches! How often they are struck! The physician attacks the fever, he forgives the man."

Ver. 13.— In this we know that we abide in Him . . . by His Spirit, &c. By His Spirit, i.e., the participation of the Spirit, the communication of grace and charity, which are the gifts of the Spirit.

In the preceding verse S. John said that God abides in us, and consequently we in God by charity. For so loving He abides in the lover and the beloved. For so God loves us and we God. He here inculcates the same thing, repeats it, and as it were enforces it by a reason. The reason is this, He who hath the Spirit of God abides in God, and God in him: but he who hath charity hath the Spirit of God. Therefore he who hath charity abides in God and God in him. The major premiss is self-evident, because where the Spirit of God is, there is God Himself. But where God is, there He unites to Himself the subject in which He is, and by, as it were, the infinity of His Essence incorporates and absorbs it, so that the subject should be more in God than God in it. He therefore who hath experience in himself of the Spirit of God, i.e. of charity, this man feels God's presence and liberality. He feels God to be in him and himself in God, in such wise that God is bestowing His gifts upon him, and printing His perfect image in him, according to the words, "he that is joined to the Lord is one Spirit." (1 Cor. xii.)

Ver. 14. — And we have seen and do testify, &c. These words have reference to the 9th verse, where he saith that God hath shown His love to us by sending His Son. This he now proves and confirms by his own testimony, and that of the other Apostles. For they were the eye and ear witnesses, who saw, heard, and conversed with Christ Incarnate, as he said in the beginning of the Epistle.

This is an allusion to S. John's Gospel (Joh 3:17). "For God sent not His Son into the world to judge the world, but that through Him the world might be saved." Whence S. Bernard saith ( de amor Dei, c. 8), "Christ Himself is our Love, by whom we attain to Thee, by whom we embrace Thee: for how otherwise, 0 incomprehensible Majesty, couldest Thou appear comprehensible to the soul that loveth Thee? For although no understanding of any soul or spirit can comprehend Thee, yet the love of the loving soul comprehends Thee wholly as thou art."

Ver. 15 . — Whosoever shall confess that Jesus is the Son of God, &c. He here maintains the Divinity of Christ because Ebion, Cerinthus, and many others at that time impugned it. This is as it were a conclusion drawn from the preceding verse. As though he said, Christ is the Saviour of the world. Whosoever therefore believeth in Him, and stedfastly confesses His faith, God abideth in him, and he in God. He abides, I say, by a true, living faith and confession, which includes charity, and which works by love. As S. Augustine says, "Whosoever shall confess, not in word, but in deed, not in tongue, but in life. For many confess in words, but deny by their deeds."

Ver. 16 . — And we know and have believed the love which God hath in us. In these words S. John confirms and inculcates what he has said in the two preceding verses. His meaning is, "We have seen and do testify of Christ incarnate, who is the Love of God, because we know Him by experience and conversation to be really such. And we have believed in Him by faith. Therefore we have believed the love which God hath in us, i.e., towards us, because we have believed that God in his infinite love towards us hath given to us Christ the Saviour. The Vulg. has in us, but the Syriac translates towards us. (So also the Eng. Version.)

Observe: S. John moves in a circle. From God he leaps to Christ, from Christ to charity, from charity to love of our neighbour, from charity and love he returns to God, thence to Christ, and so on. For all these things have reference to this one point, that we should love one another. And this is his argument, God in His infinite charity hath loved us, i.e. all men, by giving Christ His Son for our salvation. Therefore it is just that we should imitate His charity, and answer to His love by loving our neighbours and doing good to them in His love, because we cannot do good to God Himself.

Observe: the Vulgate renders more significantly, we have trusted in the charity ( credidimus chatitate ) than it is in the Greek ( we have believed the charity [ credidimus charitatem ]), signifying that we are joined to the love of God, not only by faith, but likewise by hope and charity. We have not only known, and by faith believed the mystery of the Incarnation, in which God's peculiar love to us shines forth, but we have wholly trusted and committed ourselves to the Divine charity. We have fixed our whole faith, hope, and love upon it. We rest securely upon it in all things, certain that it can never fail us, and saying with the Psalmist, "Whom have I in heaven but thee? and there is none upon earth which I desire in comparison of thee. God is the God of my heart, and my portion for eternity."

God is love : the Syriac reads, for God is love, giving the reason why he had said, and we have believed the love, and why God hath love towards us. The reason is because God Himself by His Essence is love. Therefore He cannot deceive him who believes, hopes in, and loves Him.

Now the reason why God is essentially love is because He Himself in His Essence is pure, perfect, and highest goodness, whose nature it is to be plainly and fully communicative and diffusive of Himself. This, says S. Dionysius, is an attribute of love. For God is a sea of honey, an ocean of goodness and charity. God is as it were a fire always burning, kindling all things and transforming them into Itself. For "our God is a consuming fire." ( Heb 12:29.) Listen to S. Bernard ( Serm. 83 in Cant.): "I read," he says, "that God is love, not that He is honour, or dignity. It is not that God does not wish to be honoured, for He saith, 'If I be a Father, where is My honour?' Honour is the due of a father. But if he manifest Himself as a bridegroom, I think He will change His voice and say, 'If I be a Husband, where is My love?' For before this He had spoken, and said, 'If I be a Master, where is My fear?' God therefore requires to be feared as a master, to be honoured as a father, to be loved as a husband. What is it which shines pre-eminently amongst these? Surely it is love. Without love fear hath torment, and honour hath no grace. Fear is slavish until it be manumitted by love. And the honour which springs not from love is mere flattery. And indeed to God alone belong honour and glory: yet will He accept of neither unless they be flavoured with the honey of love."

Therefore God is love, because love is as it were a spiritual flame, kindling all, and like light shining everywhere, and illuminating all things. Hence S. Dionysius ( de Div. Nom. c. 24, part 1) says that "Divine love is a motive force drawing things upward to God, who alone is Himself of Himself beautiful and good." On these words of S. Dionysius our Lessius comments thus ( de Div. Attrib. lib. 9, c. 2 and 3): "For by this very thing that God beholds His own infinite beauty and excellence, there arises in Him an infinite fire of love, by which he loves them as they are worthy to be loved, i.e. with an absolutely infinite love. For that which is beautiful and good, as soon as it is perceived, kindles love. Wherefore what is infinitely beautiful and good, when it is infinitely known, will excite infinite love; infinite, I say, both as to its warmth, and as to its appreciation, or, as the Schoolmen say, infinite intensively and appreciatively. 2d. That which is beautiful and good extends Itself and descends to the creatures, that It may communicate the same to them, either fully, or else some of Its rays and adumbrations, according to each one's capacity and merits. For of what we supremely love, we desire to make known to all the excellency and beauty, and that its sweetness should be perceived by all, so that all may praise it. Love does the same in God. A third effect of this love is that it raises creatures upward, and turns them to the beautiful and good. This especially obtains with angels and men: for other things cannot take in the Divine goodness and beauty. But in man other things are drawn in some way to God, both because all the other steps of nature are in him, and also because all other things are for him. 4th. The Divine love is ecstatic, because it draws the lover out of itself to the thing loved. For it causes God in a sense to forget His loftiness, and inclines Him to our humility, and makes Him to be wholly occupied in the business of our salvation. The token of which is the Incarnation, preaching, miracles, His passion, death, sacraments, the sending of the Holy Ghost, the perpetual and wonderful government of His Church, the care and direction of individuals. In like manner it sets man outside himself, making him think not of himself and his own advantage, but only of God, and the good things of God. Wherefore a great lover of God denies himself, renounces his own desires, is careless about benefits for himself; forgets himself, and is wholly taken up with the things of God. In thought and affection he is wholly outside of himself, and is translated to his beloved. Such was S. Ignatius the Martyr, who said, 'My Love is crucified.' Such was the Apostle S. Paul, who said, 'To me to live is Christ, and to die is gain.' There is an illustrious figure of this in the sun. For in things corporeal the sun is the highest beauty and greatest. Wherefore S. Gregory Nazianzen in a certain place saith, 'As is the sun in things sensible, so is God in things intellectual.' From the sun heat descends to lower things. It descends also by light. And things are illuminated before they receive heat. Receiving heat they become light, and are carried up to the sky. The sun is an emblem of God, and light of wisdom, warmth of love, and earthly things of souls and spirits. Love descends from God by wisdom. For first the mind is enlightened by the knowledge of the Divine beauty and goodness: then through that knowledge it conceives love. Love conceived makes the soul spiritual, heavenly, and presently draws it upward, and unites it to God, and makes it like to Him, the only and eternal One, as it were a parhelion, which is an express image of the sun."

And he that abideth in love, &c. And, i.e., therefore. For this is as it were the conclusion from the premisses. God is love, therefore he that remaineth in love, remaineth in God, because God and Love are one and the same thing. And God in him, as in a sort of temple of love.

Thus love has united God to man, not only in affection and care, but also effectually and substantially, by, in truth, an hypostatic union. But it unites man to God, so that, wholly departing out of himself, he passes into God, and as it were loses himself, no longer thinking of anything, understanding or feeling anything but God. Not seeking, or desiring any other thing, having joy in no other thing but the good things of God. He who is thus joined to God is made one spirit with Him, because he puts off himself, and puts on God. Wherefore, as if he was altogether transformed into the Divine nature, he is in thought and affection wholly in God. Thus all the Saints in heaven will be one with God (this the Lord prays for them, John 17:17-21.), because they all acknowledge their own nothingness, as they are in themselves, and value themselves at nothing, except so far as they belong to God, and are for Him. And in this way they altogether cease from themselves. For why should they abide in nothing? Thus by the intellect and the will they will be most powerfully borne to Him, and will be wholly in Him. And they will, as it were, flow into Him, and be transformed, feeling and tasting nothing else but God, valuing nothing but His good, altogether as if they themselves were changed into God. Listen to S. Augustine—He who abideth in love, &c.: "They dwell one in the other, both that which contains and that which is contained." Again he saith, "Let God be thy house. be thou the house of God. Abide in God, and let God abide in thee. God abides in thee that He may contain thee. Thou abidest in God that thou mayest not fall. For thus speaks the Apostle of charity, 'Charity never falls.' How can he fall whom God holds?"

For this cause, namely for a symbol of love, Christ instituted, and left to us by His testament, His very Self in the Eucharist, that indeed He might remain in us, and we in Him, not by a figure, as the heretics say, but really, substantially, personally, according to the words, "He that eateth My flesh and drinketh My blood abideth in Me and I in him." ( S. John 6:54.) The Eucharist therefore is the fuel and incentive of love, which S. John in his whole epistle commends. For by it, as S. Chrysostom says ( Hom. 54 in Joan.), "Not only in love, but in reality let us be changed into that Flesh." By the Food which he has bestowed upon us this is brought about. For when He would show His love towards us, by means of His Body He commingled Himself with us, and brought Himself to be one with us, that body might be united with body. For this is the great desire of lovers." Pope Leo teaches the same thing. "The participation of the Body and Blood of Christ does this very thing, that we should pass into that which we receive." Lastly, S. Cyril of Jerusalem says, "Thus we shall be Christophus, i.e., Christ-bearers, when we have received His Body and Blood into our members: and thus, as Blessed Peter saith, we shall 'become partakers of the Divine nature.'" Wherefore S. Irenæus ( lib. 5 c. 6), explaining 1Th 5:26, "that your whole spirit, soul, and body may be preserved," declares that the perfect man is renewed by the Body and Soul (of Christ) and the Holy Ghost dwelling in him.

Beautifully does S. Bernard say ( Serm. 71 in Song ), "Who is he who is perfectly joined to God but he who remains in God, as beloved by God? He has drawn God to himself by loving Him again. Therefore since man and God are wholly united between themselves, they are united by a close and mutual, as it were, bosom affection. And that in this way God is in man, and man is in God, I say without any doubt. But man indeed has been eternally in God, as being eternally loved, but God has been in man since He has been loved (by man)." Herein is that saying of Cato true, "Those who love are in a manner dead in their own bodies, but live in another's." Therefore God by love willed to bring us back to our first beginning, to unite us, that is, to His own goodness and beauty, to transform us into Himself. This could not be done by nature, therefore He found a method whereby He might perfectly accomplish this by love, that by its warmth we might flow into and be absorbed in Him. As S. Bernard says ( de Delig. Deo ), "In that what is felt is wholly Divine, to be thus affected is to be deified. As a little drop of water infused in a great quantity of wine seems wholly to lose itself whilst also it takes the colour and flavour of wine. And as iron made red-hot in the fire becomes exactly like (fire), and ceases from its own original appearance. And as the atmosphere suffused with the solar light is transformed into the brightness, so that it seems to be not so much illuminated, as light itself. Thus it will be necessary that all human affection in the Saints should in an ineffable manner cease from itself, and be wholly transfused into the will of God." This indeed will be perfectly accomplished in the glory of heaven, but it is begun on earth by charity and grace. The same S. Bernard ( Serm. 83 in Cant.) says, "Love is its own merit, its own reward. Beyond itself it requires neither cause nor enjoyment. Its enjoyment is experience. I love because I love. I love that I may love. A mighty thing is love. Yet if it recur to its origin, if it be brought back to its beginning, if it flow back to its fountain-head, it can always take of itself that wherewith it may flow. Love is the only one of all the motions, senses, and affections of the soul in which the creature can, although not upon an equality, yet in some likeness, respond to its Creator."

Moreover, God abiding by love in the faithful soul produces in it these effects. First, it purifies it from earthly desires, so that it only seeks for and accomplishes heavenly things. Thus king Josaphat, when he was converted by Barlaam, burned with so great a fire of love that he left his kingdom, in his pleasures and honours; and as he went away into solitude he exclaimed, "Like as the hart desireth the water brooks, so longeth my soul after Thee, 0 God. My soul cleaveth unto Thee, 0 Christ. Let Thy right hand uphold me." ( Damas. Hist. cap. 37.)

2d. The soul draws all its powers, senses, affections, love, faculties, thoughts, intentions Godward, so that it thinks only of God, sighs for Him, according to those words of S. Basil, "Have continually imprinted in thee the remembrance of God, as it were an indelible mark." For what does he seek for without who has God within?

3d. Love causes the soul to desire to do great and heroic things for God her beloved, and to endure many things, and to be made like unto Christ crucified. Thus while the Spouse saith in the Canticles, "My Beloved is mine, and I am His," she also saith, "A bundle of myrrh is my Beloved unto me, He shall dwell between my breasts." Which words S. Bernard explains thus ( Serm. 43), "Myrrh is a harsh and bitter thing, and signifies the harshness of tribulations. Looking with joyfulness at such things impending over her for the sake of her Beloved, the Bride speaks thus, being confident that she can bravely endure them all. 'The disciples,' it says, 'went with joy from the presence of the Council because they were counted worthy to suffer shame for Jesus' name.' Lastly, the Bride speaks not of a bunch, but a little bunch ( fasciculus ), of myrrh, because she reckons all labours and sorrows light in comparison with love. Truly 'a little bunch,' because 'the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.'"

4th. It causes the soul to increase in love day by day. Listen to S. Bonaventura speaking of the charity of S. Francis ( Lib. 1, Vit. ejus ): "As it were a living coal of fire he seemed altogether absorbed in the Divine love. For as soon as he heard speak of the love of the Lord he was affected, roused up, inflamed, as though the inner chord of his heart were struck by the bow of the voice. In the midst of beauty he beheld Him the most beautiful, and by means of His footsteps impressed on visible things He followed His Beloved everywhere, making of all things a ladder for himself by which he might mount up to apprehend Him who is altogether desirable." And again, "He was inflamed with love towards the Sacrament of the Lord's Body with a thrill in every pulse, being lost in utter amazement at that most loving condescension of the Divine love."

In chap. 13 he treats of the sacred stigmata. "The furnace of the love of the Blessed Jesus had grown in him to lamps of fire and flames. Since therefore he was drawn to God by the ardour of seraphic desires, and was transformed into Him by the fellowship of His sufferings who, out of his exceeding love, willed to be crucified, he beheld a seraph having six burning and glorious wings. There appeared between the wings the likeness of one crucified. He understood from, this that he should be wholly transformed, not by the martyrdom of the flesh, but by the inflaming of his mind into the likeness of Christ crucified. When the vision disappeared it left in his heart a marvellous ardour: in his flesh also it left a no less wonderful impress of the signs (of Christ crucified)."

5th. It causes the soul which is kindled with the love of God to be in earnest to kindle the whole world with the same love. Thus the Blessed Jacoponus, when he heard of some sin by which God was offended, burning with charity, was wont to be greatly troubled, and would straightway weep. When he was asked "why?" he would answer, "Because Love is not loved." Love is burning and hath wings. There is no tarrying in love. As S. Bernard says, "Love is nothing else than a burning will for good. He therefore who hath no zeal hath no love."

6th. It causes that the soul which loves God should, by its love and confidence in Him, as it were rule over Him, and obtain from Him everything it asks. Thus it becomes as it were almighty, as Jacob struggling with the angel, God's vicar, prevailed over him, and so was called Israel, i.e. "ruling God." Hence the paradox, "To a believer belongs the whole world of riches." Wherefore S. Francis says, "Fly from the creatures, if you wish to possess the creatures."

7th. God makes the loving soul like unto Himself in character and virtues, and so makes it to be conscious of His secrets. He reveals to it the secrets of hearts, and things distant, and yet to come, as He did to His Apostles and Prophets.

8th. This love tranquillises the soul, makes it calm and imperturbed, yea glad and joyful in adversity as well as prosperity. Thus it always exults in God, and gives Him thanks. It praises and blesses Him, singing with the Psalmist, "I will bless the Lord at all times: His praise shall ever be in my mouth" (xxxiv. 1). And it saith, "As oft as I breathe, I breathe unto Thee, 0 my God."

Lastly, this love so increases in very eminent saints that it brings on a sort of languor, and at last death itself, according to the words of the Spouse ( Song ii. 15), "Prop me up with flowers, support me with apples, for I am sick through love. His left arm shall be under my head, and His right arm shall embrace me." Thus the Blessed Virgin, languishing and panting for her Son, breathed out her soul into His hands, not from any disease, but from love and desire of enjoying Christ her Son. So teach Suarez, Canisius, and others.

Ver. 17.— In this is the love of God perfected, that we should have confidence, &c. Conf. Greek παζζησίαν, i.e., liberty, boldness in speaking. 1st. In this, i.e., with this end and fruit. Perfect charity produces this result, viz., confidence in the day of judgment—both the particular and the general judgment. Hence the righteous desire the coming of the Lord, and desire like Paul to be dissolved, and to be with Christ. As S. Augustine says, "They live with patience, and die with delight." John descends from charity to its fruits. Of these he enumerates thus: (1.) Confidence to live and die trustfully. (2.) That the loving soul becomes without fear. (3.) That she obtains of God whatever she asks.

2d. And more powerfully. In this, i.e., God hath loved us and doth love us to such a purpose, and we in our turn are so allured by this precious love that we fully and perfectly love Him back again. And He so abides, I say, in us, that when we shall be examined by Him in the day of judgment concerning charity, we shall answer with confidence that we have loved, not the world, but Him, with our whole heart, and therefore He will award us the bliss of heaven.

3d. Others explain the words in this as follows:—By this sign we know that we have perfect love, if casting fear away we can anticipate the judgment day with great hope and confidence. From hence S. Augustine draws this conclusion, "Therefore, brethren, take heed, strive inwardly with yourselves that ye desire the day of judgment. In no other way is charity proved to be perfect except when that day begins to be longed for."

Because as He is, so are we in this world. Who is He? First, God, whom shortly before he had spoken of. It means—Therefore shall we have confidence in the day of judgment because we are in charity, and live in this world perfected in it, so that we love even our enemies. So too God in His perfect love makes His sun to shine upon the evil and the good, and sendeth rain upon the just and the unjust.

2d. And more profoundly: He, namely Christ, whom, as my love, I always carry in my mind and my mouth. For this reason, S. John when he says He is, means Christ. Moreover Christ is, i.e. in this world, as the Syriac version renders. And even now He is by the providence, charity, and friendship by which He dwells in the minds of His saints endowed with charity. The meaning then is this: As He, Christ, lived in this world holy and immaculate, and being full of the love of God, was, and is, dead to the world, and so abides in us; so let us, in imitation of Him, strive to live holily and without spot in this world. Yea, as being dead to the world, and always bearing about in our body with Paul the death of Christ, we are full of love even to our enemies, and abide in Christ. Therefore we have confidence that in the day of judgment we shall not be confounded, but shall be glorified. For we have that day ever before our eyes, and we daily dispose ourselves for

Commentary -- Other

Contradiction: 1Jo 4:7

96. Is it that everyone sins (1 Kings 8:46; 2 Chronicles 6:36; Proverbs 20:9; Ecclesiastes 7:20; 1 John 1:8-10), or do some not sin (1 John 3:1, 8-9; 4:7; 5:1)?

(Category: misunderstood the Greek usage & Imposes his own agenda)

This apparent contradiction asks: 'Does every man sin?' Then a number of Old Testament passages that declare this are listed followed by one New Testament passage from 1 John 1:8-10:

"If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives."

After this it is claimed by Shabbir that: 'True Christians cannot possibly sin, because they are children of God.' This is followed by a number of passages from the First Epistle of John showing that Christians are children of God. Shabbir is here imposing his view on the text, assuming that those who are children of God, somehow suddenly have no sin. It is true that a person who is born of God should not habitually practice sin (James 2:14ff), but that is not to say that they will not occasionally fall into sin, as we live in a sinful world and impinged by it.

The last of the verses quoted is from 1 John 3:9 which says:

"No-one who is born of God will continue to sin, because God's seed remains in him; he cannot go on sinning, because he has been born of God."

Shabbir in his quote uses an older translation for 1 John 3:9 and so states, "No one born of God commits sin...and he cannot sin...," which is not a true translation of the Greek. In the newer translations, such as the NIV they translate correctly using the present continuous in this verse, as it is written that way in the Greek. Thus those born of God will not continue to sin, as they cannot go on sinning..., the idea being that this life of sinning will die out now that he has the help of the Holy Spirit in him or her.

It is interesting how Shabbir jumps around to make his point. He begins with 1 John 1, then moves to 1 John 3-5, then returns to the 1 John 1 passage at the beginning of the Epistle and re-quotes verse 8, which speaks of all men sinning, with the hope of highlighting the seeming contradiction. There is no contradiction in this as Shabbir obviously hasn't understood the apostle's letter or grasped the fact that the letter develops its theme as it goes on. Therefore quoting from the beginning of the letter, then moving to the middle of the letter, and finally returning to the beginning of the letter is not the way to read a letter.

The Scriptures clearly teach that all men have sinned except for one, the Lord Jesus Christ, therefore we have no quarrel with Shabbir on this point. As to Shabbir's second point I am glad he has come to realize that Christians are children of God therefore we have no quarrel with him on this subject.

It is Shabbir's third point, however, which is a contentious one because it does not take on board the development of the themes of the letter, of which the one pointed out here is the call to holiness and righteousness because of the forgiveness of sins by Jesus Christ's atoning death. It is for that reason that we are called not to continue in our sinful ways but to be changed into Christ's sinless likeness. In his attempt to show an apparent contradiction Shabbir has mischievously rearranged the order in which the verses were intended to be read in order to force a contradiction, which doesn't exist.

Critics Ask: 1Jo 4:18

1 JOHN 4:18 —If love casts out all fear, why are we told to fear God?

PROBLEM: John affirms here that “perfect love casts out all fear.” Yet we are told that the “fear of the Lord is the beginning of knowledge” ( Prov. 1:7 ) and that we should “serve the Lord with fear” ( Ps. 2:11 ). Indeed, Paul said, “knowing … the terror [fear] of the Lord, we persuade men” ( 2 Cor. 5:11 ).

SOLUTION: Fear is being used in different senses. Fear in the good sense is a reverential trust in God. In the bad sense it is a sense of recoiling torment in the face of God. While proper fear brings a healthy respect for God, unwholesome fear engenders an unhealthy sense that He is out to get us. Perfect love casts out this kind of “torment.” When one properly understands that “God is love” ( 1 John 4:16 ), he can no longer fear Him in this unhealthy sense. For “he who fears has not been made perfect in love” ( 1 John 4:18 ). Nonetheless, at no time does proper love for God ever show disrespect for Him. Rather, it is perfectly compatible with a reverential awe for Him, which is what the Bible means by “fearing God” in the good sense (cf. 2 Cor. 7:1 ; 1 Peter 2:17 ).   

Evidence: 1Jo 4:8

The Firefighters

Imagine seeing a group of firefighters polishing their engine outside a burning building with people trapped at a top floor window. Obviously, there is nothing wrong with cleaning a fireengine—but not while people are trapped in a burning building! Instead of ignoring their cries, the firefighters should have an overwhelming sense of urgency to rescue them. That’s the spirit that should be behind the task of evangelism. But according to Dr. Bill Bright of Campus Crusade for Christ, " Only 2 percent of believers in America regularly share their faith with others." That means that 98 percent of the professing Body of Christ are " lukewarm" when it comes to obeying the Great Commission ( Mar 16:15 ).

Oswald J. Smith said, " Oh my friends, we are loaded down with countless church activities, while the real work of the Church, that of evangelizing and winning the lost, is almost entirely neglected." We have polished the engines of worship, prayer, and praise and neglected the sober task given to us by God. A firefighter who ignores his responsibilities and allows people to perish in flames is not a firefighter; he is an impostor. How could we ignore our responsibility and allow the world to walk blindly into the fires of hell? If God’s love dwells in us, we must warn them. The Bible tells us to " have compassion... save with fear, pulling them out of the fire; hating even the garment spotted by the flesh" ( Jud 1:22-23 ). If we don’t have love and compassion, then we don’t know God—we are impostors ( 1Jo 4:8 ).

Charles Spurgeon said, " Have you no wish for others to be saved? Then you are not saved yourself. Be sure of that." Please, examine yourself to see if you are in the faith ( 2Co 13:5 ). Don’t be part of the great multitude who called Jesus " Lord," but refused to obey Him. It will be professing believers who will hear those fearful words, " I never knew you: depart from me" ( Mat 7:21-23 ).

Backward Christian Soldiers

Backward Christian soldiers, fleeing from the fight

With the cross of Jesus nearly out of sight.

Christ, our rightful master, stands against the foe

But forward into battle, we are loathe to go.

Like a mighty tortoise moves the Church of God

Brothers we are treading where we’ve always trod.

We are much divided, many bodies we

Having many doctrines, not much charity.

Crowns and thorns may perish, kingdoms rise and wane,

But the Church of Jesus hidden does remain.

Gates of hell should never ‘gainst the Church prevail

We have Christ’s own promise, but think that it will fail.

Sit here then ye people, join our useless throng

Blend with ours your voices in a feeble song.

Blessings, ease and comfort, ask from Christ the King

With our modern thinking, we don’t do a thing.

(Anonymous)

If God is speaking to you about your lack of evangelistic concern, pray something like this now:

Father, please forgive me for my lack of love for this dying world. From this day forward I will strive to be a " true and faithful witness." Please give me the wisdom to know what to say to reach the lost. In Jesus’ name I pray. Amen.

Evidence: 1Jo 4:20

" I really only love God as much as I love the person I love the least." Dorothy Day

" I shall allow no man to belittle my soul by making me hate him." Booker T. Washington

Evidence: 1Jo 4:21

For two forms of the " Sinner’s Prayer," see 1Th 4:1 .

Introduction / Outline

Robertson: 1 John (Book Introduction)

THE FIRST EPISTLE OF JOHN

ABOUT a.d. 85 TO 90

By Way of Introduction

Relation to the Fourth Gospel

There are few scholars who deny that the Epistles of John and the Fourth Gospel are by the same writer. As a matter of fact " in the whole of the First Epistle there is hardly a single thought that is not found in the Gospel" (Schulze). H. J. Holtzmann ( Jahrbuch fur Protestantische Theologie , 1882, P. 128) in a series of articles on the " Problem of the First Epistle of St. John in its Relation to the Gospel" thinks that the similarities are closer than those between Luke’s Gospel and the Acts. Baur argued that this fact was explained by conscious imitation on the part of one or the other, probably by the author of the Epistle. The solution lies either in identity of authorship or in imitation. If there is identity of authorship, Holtzmann argues that the Epistle is earlier, as seems to me to be true, while Brooke holds that the Gospel is the earlier and that the First Epistle represents the more complete ideas of the author. Both Holtzmann and Brooke give a detailed comparison of likenesses between the First Epistle and the Fourth Gospel in vocabulary, syntax, style, ideas. The arguments are not conclusive as to the priority of Epistle or Gospel, but they are as to identity of authorship. One who accepts, as I do, the Johannine authorship of the Fourth Gospel for the reasons given in Volume V of this series, does not feel called upon to prove the Johannine authorship of the three Epistles that pass under the Apostle’s name. Westcott suggests that one compare John 1:1-18 with 1Jo_1:1-4 to see how the same mind deals with the same ideas in different connections. " No theory of conscious imitation can reasonably explain the subtle coincidences and differences in these two short crucial passages."

Gnosticism

The Epistle is not a polemic primarily, but a letter for the edification of the readers in the truth and the life in Christ. And yet the errors of the Gnostics are constantly before John’s mind. The leaders had gone out from among the true Christians, but there was an atmosphere of sympathy that constituted a subtle danger. There are only two passages (1Jo_2:18.; 1Jo_4:1-6) in which the false teachers are specifically denounced, but " this unethical intellectualism" (Robert Law) with its dash of Greek culture and Oriental mysticism and licentiousness gave a curious attraction for many who did not know how to think clearly. John, like Paul in Colossians, Ephesians, and the Pastoral Epistles, foresaw this dire peril to Christianity. In the second century it gave pure Christianity a gigantic struggle. " The great Gnostics were the first Christian philosophers" (Robert Law, The Tests of Life , p. 27) and threatened to undermine the Gospel message by " deifying the devil" (ib., p. 31) along with dethroning Christ. There were two kinds of Gnostics, both agreeing in the essential evil of matter. Both had trouble with the Person of Christ. The Docetic Gnostics denied the actual humanity of Christ, the Cerinthian Gnostics distinguished between the man Jesus and the aeon Christ that came on him at his baptism and left him on the Cross. Some practised asceticism, some licentiousness. John opposes both classes in his Epistles. They claimed superior knowledge ( gnōsis ) and so were called Gnostics ( Gnōstikoi ). Nine times John gives tests for knowing the truth and uses the verb ginōskō (know) each time (1Jo_2:3, 1Jo_2:5; 1Jo_3:16, 1Jo_3:19, 1Jo_3:24; 1Jo_4:2, 1Jo_4:6, 1Jo_4:13; 1Jo_5:2). Some of the leaders he calls antichrists. There are stories about John’s dread of Cerinthus and his unwillingness to be seen in the same public bath with him. The Apostle of love, as he is, is a real son of thunder when Gnosticism shows its head. Westcott thinks that the Fourth Gospel was written to prove the deity of Christ, assuming his humanity, while 1 John was written to prove the humanity of Christ, assuming his deity. Certainly both ideas appear in both books.

Destination

It is not clear to whom the Epistle is addressed. Like the Gospel, the Epistle of John came out of the Asiatic circle with Ephesus as the centre. Augustine has the strange statement that the Epistle was addressed to the Parthians. There are other ingenious conjectures which come to nothing. The Epistle was clearly sent to those familiar with John’s message, possibly to the churches of the Province of Asia (cf. the Seven Churches in Revelation).

The Date

The time seems to be considerably removed from the atmosphere of the Pauline and Petrine Epistles. Jerusalem has been destroyed. If John wrote the Fourth Gospel by a.d. 95, then the First Epistle would come anywhere from a.d. 85 to 95. The tone of the author is that of an old man. His urgent message that the disciples, his " little children," love one another is like another story about the aged John, who, when too feeble to stand, would sit in his chair and preach " Little children, love one another." The Muratorian Fragment accepts the First Epistle and Origen makes full use of it, as does Clement of Alexandria. Irenaeus quotes it by name. Polycarp shows knowledge of it also.

JFB: 1 John (Book Introduction)

AUTHORSHIP.--POLYCARP, the disciple of John [Epistle to the Philippians, 7], quotes 1Jo 4:3. EUSEBIUS [Ecclesiastical History, 3.39] says of PAPIAS, a hearer of John, and a friend of POLYCARP, "He used testimonies from the First Epistle of John." IRENÆUS, according to EUSEBIUS [Ecclesiastical History, 5.8], often quoted this Epistle. So in his work Against Heresies [3.15; 5, 8] he quotes from John by name, 1Jo 2:18, &c.; and in [3.16,7], he quotes 1Jo 4:1-3; 1Jo 5:1, and 2Jo 1:7-8. CLEMENT OF ALEXANDRIA [Miscellanies, 2.66, p. 464] refers to 1Jo 5:16, as in John's larger Epistle. See other quotations [Miscellanies, 3.32,42; 4.102]. TERTULLIAN [Against Marcion, 5.16] refers to 1Jo 4:1, &c.; [Against Praxeas, 15], to 1Jo 1:1. See his other quotations [Against Praxeas, 28; Against the Gnostics, 12]. CYPRIAN [Epistles, 28 (24)], quotes as John's, 1Jo 2:3-4; and [On the Lord's Prayer, 5] quotes 1Jo 2:15-17; and [On Works and Alms, 3], 1Jo 1:8; and [On the Advantage of Patience, 2] quotes 1Jo 2:6. MURATORI'S Fragment on the Canon of Scripture states, "There are two of John (the Gospel and Epistle?) esteemed Catholic," and quotes 1Jo 1:3. The Peschito Syriac contains it. ORIGEN (in EUSEBIUS [Ecclesiastical History, 6.25]) speaks of the First Epistle as genuine, and "probably the second and third, though all do not recognize the latter two"; on the Gospel of John, [Commentary on John, 13.2], he quotes 1Jo 1:5. DIONYSIUS OF ALEXANDRIA, ORIGEN'S scholar, cites the words of this Epistle as those of the Evangelist John. EUSEBIUS [Ecclesiastical History, 3.24], says, John's first Epistle and Gospel are acknowledged without question by those of the present day, as well as by the ancients. So also JEROME [On Illustrious Men]. The opposition of COSMAS INDICOPLEUSTES, in the sixth century, and that of MARCION because our Epistle was inconsistent with his views, are of no weight against such irrefragable testimony.

The internal evidence is equally strong. Neither the Gospel, nor this Epistle, can be pronounced an imitation; yet both, in style and modes of thought, are evidently of the same mind. The individual notices are not so numerous or obvious as in Paul's writings, as was to be expected in a Catholic Epistle; but such as there are accord with John's position. He implies his apostleship, and perhaps alludes to his Gospel, and the affectionate tie which bound him as an aged pastor to his spiritual "children"; and in 1Jo 2:18-19; 1Jo 4:1-3, he alludes to the false teachers as known to his readers; and in 1Jo 5:21 he warns them against the idols of the surrounding world. It is no objection against its authenticity that the doctrine of the Word, or divine second Person, existing from everlasting, and in due time made flesh, appears in it, as also in the Gospel, as opposed to the heresy of the Docetæ in the second century, who denied that our Lord is come in the flesh, and maintained He came only in outward semblance; for the same doctrine appears in Col 1:15-18; 1Ti 3:16; Heb 1:1-3; and the germs of Docetism, though not fully developed till the second century, were in existence in the first. The Spirit, presciently through John, puts the Church beforehand on its guard against the coming heresy.

TO WHOM ADDRESSED.--AUGUSTINE [The Question of the Gospels, 2.39], says this Epistle was written to the Parthians. BEDE, in a prologue to the seven Catholic Epistles, says that ATHANASIUS attests the same. By the Parthians may be meant the Christians living beyond the Euphrates in the Parthian territory, outside the Roman empire, "the Church at Babylon elected together with (you)," the churches in the Ephesian region, the quarter to which Peter addressed his Epistles (1Pe 5:12). As Peter addressed the flock which John subsequently tended (and in which Paul had formerly ministered), so John, Peter's close companion after the ascension, addresses the flock among whom Peter had been when he wrote. Thus "the elect lady" (2Jo 1:1) answers "to the Church elected together" (1Pe 5:13). See further confirmation of this view in Introduction to Second John. It is not necessarily an objection to this view that John never is known to have personally ministered in the Parthian territory. For neither did Peter personally minister to the churches in Pontus, Galatia, Cappadocia, Asia, Bithynia, though he wrote his Epistles to them. Moreover, in John's prolonged life, we cannot dogmatically assert that he did not visit the Parthian Christians, after Peter had ceased to minister to them, on the mere ground of absence of extant testimony to that effect. This is as probable a view as ALFORD'S, that in the passage of AUGUSTINE, "to the Parthians," is to be altered by conjectural emendation; and that the Epistle is addressed to the churches at and around Ephesus, on the ground of the fatherly tone of affectionate address in it, implying his personal ministry among his readers. But his position, as probably the only surviving apostle, accords very well with his addressing, in a Catholic Epistle, a cycle of churches which he may not have specially ministered to in person, with affectionate fatherly counsel, by virtue of his general apostolic superintendence of all the churches.

TIME AND PLACE OF WRITING.--This Epistle seems to have been written subsequently to his Gospel as it assumes the reader's acquaintance with the Gospel facts and Christ's speeches, and also with the special aspect of the incarnate Word, as God manifest in the flesh (1Ti 3:16), set forth more fully in his Gospel. The tone of address, as a father addressing his "little children" (the continually recurring term, 1Jo 2:1, 1Jo 2:12-13, 1Jo 2:18, 1Jo 2:28; 1Jo 3:7, 1Jo 3:18; 1Jo 4:4; 1Jo 5:21), accords with the view that this Epistle was written in John's old age, perhaps about A.D. 90. In 1Jo 2:18, "it is the last time," probably does not refer to any particular event (as the destruction of Jerusalem, which was now many years past) but refers to the nearness of the Lord's coming as proved by the rise of Antichristian teachers, the mark of the last time. It was the Spirit's purpose to keep the Church always expecting Christ as ready to come at any moment. The whole Christian age is the last time in the sense that no other dispensation is to arise till Christ comes. Compare "these last days," Heb 1:2. Ephesus may be conjectured to be the place whence it was written. The controversial allusion to the germs of Gnostic heresy accord with Asia Minor being the place, and the last part of the apostolic age the time, of writing this Epistle.

CONTENTS.--The leading subject of the whole is, fellowship with the Father and the Son (1Jo 1:3). Two principal divisions may be noted: (1) 1Jo. 1:5-2:28: the theme of this portion is stated at the outset, "God is light, and in Him is no darkness at all"; consequently, in order to have fellowship with Him, we must walk in light (1Jo 1:7); connected with which in the confession and subsequent forgiveness of our sins through Christ's propitiation and advocacy, without which forgiveness there could be no light or fellowship with God: a farther step in thus walking in the light is, positively keeping God's commandments, the sum of which is love, as opposed to hatred, the acme of disobedience to God's word: negatively, he exhorts them according to their several stages of spiritual growth, children, fathers, young men, in consonance with their privileges as forgiven, knowing the Father, and having overcome the wicked one, not to love the world, which is incompatible with the indwelling of the love of the Father, and to be on their guard against the Antichristian teachers already in the world, who were not of the Church, but of the world, against whom the true defense is, that his believing readers who have the anointing of God, should continue to abide in the Son and in the Father. (2) The second division (1Jo. 2:29-5:5) discusses the theme with which it opens, He is righteous; consequently (as in the first division), "every one that doeth righteousness is born of Him." Sonship in us involves our purifying ourselves as He is pure, even as we hope to see, and therefore to be made like our Lord when He shall appear; in this second, as in the first division, both a positive and a negative side are presented of "doing righteousness as He is righteous," involving a contrast between the children of God and the children of the devil. Hatred marks the latter; love, the former: this love gives assurance of acceptance with God for ourselves and our prayers, accompanied as they are (1Jo 3:23) with obedience to His great commandment, to "believe on Jesus, and love one another"; the seal (1Jo 3:24) of His dwelling in us and assuring our hearts, is the Spirit which He hath given us. In contrast to this (as in the first division), he warns against false spirits, the notes of which are, denial of Christ, and adherence to the world. Sonship, or birth of God, is then more fully described: its essential feature is unslavish, free love to God, because God first loved us, and gave His Son to die for us, and consequent love to the brethren, grounded on their being sons of God also like ourselves, and so victory over the world; this victory being gained only by the man who believes in Jesus as the Son of God. (3) The conclusion establishes this last central truth, on which rests our fellowship with God, Christ's having come by the water of baptism, the blood of atonement, and the witnessing Spirit, which is truth. As in the opening he rested this cardinal truth on the apostles' witness of the eye, the ear, and the touch, so now at the close he rests it on God's witness, which is accepted by the believer, in contrast with the unbeliever, who makes God a liar. Then follows his closing statement of his reason for writing (1Jo 5:13; compare the corresponding 1Jo 1:4, at the beginning), namely, that believers in Christ the Son of God may know that they have (now already) eternal life (the source of "joy," 1Jo 1:4; compare similarly his object in writing the Gospel, Joh 20:31), and so have confidence as to their prayers being answered (corresponding to 1Jo 3:22 in the second part); for instance, their intercessions for a sinning brother (unless his sin be a sin unto death). He closes with a brief summing up of the instruction of the Epistle, the high dignity, sanctity, and safety from evil of the children of God in contrast to the sinful world, and a warning against idolatry, literal and spiritual: "Keep yourselves from idols."

Though the Epistle is not directly polemical, the occasion which suggested his writing was probably the rise of Antichristian teachers; and, because he knew the spiritual character of the several classes whom he addresses, children, youths, fathers, he feels it necessary to write to confirm them in the faith and joyful fellowship of the Father and Son, and to assure them of the reality of the things they believe, that so they may have the full privileges of believing.

STYLE.--His peculiarity is fondness for aphorism and repetition. His tendency to repeat his own phrase, arises partly from the affectionate, hortatory character of the Epistle; partly, also, from its Hebraistic forms abounding in parallel clauses, as distinguished from the Grecian and more logical style of Paul; also, from his childlike simplicity of spirit, which, full of his one grand theme, repeats, and dwells on it with fond delight and enthusiasm. Moreover as ALFORD well says, the appearance of uniformity is often produced by want of deep enough exegesis to discover the real differences in passages which seem to express the same. Contemplative, rather than argumentative, he dwells more on the general, than on the particular, on the inner, than on the outer, Christian life. Certain fundamental truths he recurs to again and again, at one time enlarging on, and applying them, at another time repeating them in their condensed simplicity. The thoughts do not march onward by successive steps, as in the logical style of Paul, but rather in circle drawn round one central thought which he reiterates, ever reverting to it, and viewing it, now under its positive, now under its negative, aspect. Many terms which in the Gospel are given as Christ's, in the Epistle appear as the favorite expressions of John, naturally adopted from the Lord. Thus the contrasted terms, "flesh" and "spirit," "light" and "darkness," "life" and "death," "abide in Him": fellowship with the Father and Son, and with one another," is a favorite phrase also, not found in the Gospel, but in Acts and Paul's Epistles. In him appears the harmonious union of opposites, adapting him for his high functions in the kingdom of God, contemplative repose of character, and at the same time ardent zeal, combined with burning, all-absorbing love: less adapted for active outward work, such as Paul's, than for spiritual service. He handles Christian verities not as abstract dogmas, but as living realities, personally enjoyed in fellowship with God in Christ, and with the brethren. Simple, and at the same time profound, his writing is in consonance with his spirit, unrhetorical and undialectic, gentle, consolatory, and loving: the reflection of the Spirit of Him on whose breast he lay at the last supper, and whose beloved disciple he was. EWALD in ALFORD, speaking of the "unruffled and heavenly repose" which characterizes this Epistle, says, "It appears to be the tone, not so much of a father talking with his beloved children, as of a glorified saint addressing mankind from a higher world. Never in any writing has the doctrine of heavenly love--a love working in stillness, ever unwearied, never exhausted--so thoroughly approved itself as in this Epistle."

JOHN'S PLACE IN THE BUILDING UP OF THE CHURCH.--As Peter founded and Paul propagated, so John completed the spiritual building. As the Old Testament puts prominently forward the fear of God, so John, the last writer of the New Testament, gives prominence to the love of God. Yet, as the Old Testament is not all limited to presenting the fear of God, but sets forth also His love, so John, as a representative of the New Testament, while breathing so continually the spirit of love, gives also the plainest and most awful warnings against sin, in accordance with his original character as Boanerges, "son of thunder." His mother was Salome, mother of the sons of Zebedee, probably sister to Jesus' mother (compare Joh 19:25, "His mother's sister," with Mat 27:56; Mar 15:40), so that he was cousin to our Lord; to his mother, under God, he may have owed his first serious impressions. Expecting as she did the Messianic kingdom in glory, as appears from her petition (Mat 20:20-23), she doubtless tried to fill his young and ardent mind with the same hope. NEANDER distinguishes three leading tendencies in the development of the Christian doctrine, the Pauline, the Jacobean (between which the Petrine forms an intermediate link), and the Johannean. John, in common with James, was less disposed to the intellectual and dialectic cast of thought which distinguishes Paul. He had not, like the apostle of the Gentiles, been brought to faith and peace through severe conflict; but, like James, had reached his Christian individuality through a quiet development: James, however, had passed through a moulding in Judaism previously, which, under the Spirit, caused him to present Christian truth in connection with the law, in so far as the latter in its spirit, though not letter, is permanent, and not abolished, but established under the Gospel. But John, from the first, had drawn his whole spiritual development from the personal view of Christ, the model man, and from intercourse with Him. Hence, in his writings, everything turns on one simple contrast: divine life in communion with Christ; death in separation from Him, as appears from his characteristic phrases, "life, light, truth; death, darkness, lie." "As James and Peter mark the gradual transition from spiritualized Judaism to the independent development of Christianity, and as Paul represents the independent development of Christianity in opposition to the Jewish standpoint, so the contemplative element of John reconciles the two, and forms the closing point in the training of the apostolic Church" [NEANDER].

JFB: 1 John (Outline)

• THE WRITER'S AUTHORITY AS AN EYEWITNESS TO THE GOSPEL FACTS, HAVING SEEN, HEARD, AND HANDLED HIM WHO WAS FROM THE BEGINNING: HIS OBJECT IN WRITING: HIS MESSAGE. IF WE WOULD HAVE FELLOWSHIP WITH HIM, WE MUST WALK IN LIGHT, AS HE IS LIGHT. (1Jo 1:1-10) Instead of a formal, John adopts a virtual address (compare 1Jo 1:4). To wish joy to the reader was the ancient customary address. The sentence begun in 1Jo 1:1 is broken off by the parenthetic 1Jo 1:2, and is resumed at 1Jo 1:3 with the repetition of some words from 1Jo 1:1.
• THE ADVOCACY OF CHRIST IS OUR ANTIDOTE TO SIN WHILE WALKING IN THE LIGHT; FOR TO KNOW GOD, WE MUST KEEP HIS COMMANDMENTS AND LOVE THE BRETHREN, AND NOT LOVE THE WORLD, NOR GIVE HEED TO ANTICHRISTS, AGAINST WHOM OUR SAFETY IS THROUGH THE INWARD ANOINTING OF GOD TO ABIDE IN GOD: SO AT CHRIST'S COMING WE SHALL NOT BE ASHAMED. (1Jo. 2:1-29) (1Jo 5:18.)
• DISTINGUISHING MARKS OF THE CHILDREN OF GOD AND THE CHILDREN OF THE DEVIL. BROTHERLY LOVE THE ESSENCE OF TRUE RIGHTEOUSNESS. (1Jo. 3:1-24)
• TESTS OF FALSE PROPHETS. LOVE, THE TEST OF BIRTH FROM GOD, AND THE NECESSARY FRUIT OF KNOWING HIS GREAT LOVE IN CHRIST TO US. (1Jo. 4:1-21)
• WHO ARE THE BRETHREN ESPECIALLY TO BE LOVED (1Jo 4:21); OBEDIENCE, THE TEST OF LOVE, EASY THROUGH FAITH, WHICH OVERCOMES THE WORLD. LAST PORTION OF THE EPISTLE. THE SPIRIT'S WITNESS TO THE BELIEVER'S SPIRITUAL LIFE. TRUTHS REPEATED AT THE CLOSE: FAREWELL WARNING. (1Jo. 5:1-21) Reason why our "brother" (1Jo 4:21) is entitled to such love, namely, because he is "born (begotten) of God": so that if we want to show our love to God, we must show it to God's visible representative.

TSK: 1 John 4 (Chapter Introduction)

Overview

1Jo 4:1, He warns them not to believe all who boast of the Spirit; 1Jo 4:7, and exhorts to brotherly love.

Poole: 1 John 4 (Chapter Introduction)

JOHN CHAPTER 4

MHCC: 1 John (Book Introduction)

This epistle is a discourse upon the principles of Christianity, in doctrine and practice. The design appears to be, to refute and guard against erroneous and unholy tenets, principles, and practices, especially such as would lower the Godhead of Christ, and the reality and power of his sufferings and death, as an atoning sacrifice; and against the assertion that believers being saved by grace, are not required to obey the commandments. This epistle also stirs up all who profess to know God, to have communion with him, and to believe in him, and that they walk in holiness, not in sin, showing that a mere outward profession is nothing, without the evidence of a holy life and conduct. It also helps forward and excites real Christians to communion with God and the Lord Jesus Christ, to constancy in the true faith, and to purity of life.

MHCC: 1 John 4 (Chapter Introduction)

(1Jo 4:1-6) Believers cautioned against giving heed to every one that pretends to the Spirit.

(1Jo 4:7-21) Brotherly love enforced.

Matthew Henry: 1 John (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle General of John

Though the continued tradition of the church attests that this epistle came from John the apostle, yet we may observe some other evidence that will confirm (or with some perhaps even outweigh) the certainty of that tradition. It should seem that the penman was one of the apostolical college by the sensible palpable assurance he had of the truth of the Mediator's person in his human nature: That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life, 1Jo 1:1. Here he takes notice of the evidence the Lord gave to Thomas of his resurrection, by calling him to feel the prints of the nails and of the spear, which is recorded by John. And he must have been one of the disciples present when the Lord came on the same day in which he arose from the dead, and showed them his hands and his side, Joh 20:20. But, that we may be assured which apostle this was, there is scarcely a critic or competent judge of diction, or style of argument and spirit, but will adjudge this epistle to the writer of that gospel that bears the name of the apostle John. They wonderfully agree in the titles and characters of the Redeemer: The Word, the Life, the Light; his name was the Word of God. Compare 1Jo 1:1 and 1Jo 5:7 with Joh 1:1 and Rev 19:13. They agree in the commendation of God's love to us (1Jo 3:9; 1Jo 4:7; and 1Jo 5:1; Joh 3:5, Joh 3:6). Lastly (to add no more instances, which may be easily seen in comparing this epistle with that gospel), they agree in the allusion to, or application of, that passage in that gospel which relates (and which alone relates) the issuing of water and blood out of the Redeemer's opened side: This is he that came by water and blood, 1Jo 5:6. Thus the epistle plainly appears to flow from the same pen as that gospel did. Now I know not that the text, or the intrinsic history of any of the gospels, gives us such assurance of its writer or penman as that ascribed to John plainly does. There (viz. Joh 21:24) the sacred historian thus notifies himself: This is the disciple that testifieth of these things and wrote these things; and we know that his testimony is true. Now who is this disciple, but he concerning whom Peter asked, What shall this man do? And concerning whom the Lord answered, If I will that he tarry till I come, what is that to thee? (Joh 21:22). And who (Joh 21:20) is described by these three characters: - 1. That he is the disciple whom Jesus loved, the Lord's peculiar friend. 2. That he also leaned on his breast at supper. 3. That he said unto him, Lord, who is he that betrayeth thee? As sure then as it is that that disciple was John, so sure may the church be that that gospel and this epistle came from the beloved John.

The epistle is styled general, as being not inscribed to any particular church; it is, as a circular letter (or visitation charge), sent to divers churches (some say of Parthia), in order to confirm them in their stedfast adherence to the Lord Christ, and the sacred doctrines concerning his person and office, against seducers; and to instigate them to adorn that doctrine by love to God and man, and particularly to each other, as being descended from God, united by the same head, and travelling towards the same eternal life.

Matthew Henry: 1 John 4 (Chapter Introduction)

In this chapter the apostle exhorts to try spirits (1Jo 4:1), gives a note to try by (1Jo 4:2, 1Jo 4:3), shows who are of the world and who of God (1Jo 4:4-6), urges Christian love by divers considerations (1Jo 4:7-16), describes our love to God, and the effect of it (1Jo 4:17-21).

Barclay: 1 John (Book Introduction)

INTRODUCTION TO THE FIRST LETTER OF JOHN

A Personal Letter And Its Background

First John is entitled a letter but it has no opening address nor closing greetings such as the letters of Paul have. And yet no one can read it without feeling its intensely personal character. Beyond all doubt the man who wrote it had in his mindeye a definite situation and a definite group of people. Both the form and the personal character of First John will be explained if we think of it as what someone has called "a loving and anxious sermon" written by a pastor who loved his people and sent out to the various churches over which he had charge.

Any such letter is produced by an actual situation apart from which it cannot be fully understood. If, then, we wish to understand First John we have first of all to try to reconstruct the situation which produced it, remembering that it was written in Ephesus a little after A.D. 100.

The Falling Away

By A.D. 100 certain things had almost inevitably happened within the Church, especially in a place like Ephesus.

(i) Many were now second or even third generation Christians. The thrill of the first days had, to some extent at least, passed away. Wordsworth said of one of the great moments of modern history:

"Bliss was it in that dawn to be alive."

In the first days of Christianity there was a glory and a splendour, but now Christianity had become a thing of habit, "traditional, half-hearted, nominal." Men had grown used to it and something of the wonder was lost. Jesus knew men and he had said: "Most menlove will grow cold" (Mat_24:12 ). John was writing at a time when, for some at least, the first thrill was gone and the flame of devotion had died to a flicker.

(ii) One result was that there were members of the Church who found the standards which Christianity demanded a burden and a weariness. They did not want to be saints in the New Testament sense of the term. The New Testament word for saint is hagios (G40), which is also commonly translated holy. Its basic meaning is different. The Temple was hagios (G39) because it was different from other buildings; the Sabbath was hagios (G40) because it was different from other days; the Jewish nation was hagios (G40) because it was different from other peoples; and the Christian was called to be hagios (G40) because he was called to be different from other men. There was always a distinct cleavage between the Christian and the world. In the Fourth Gospel Jesus says, "If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you" (Joh_15:19 ). "I have given them thy word," said Jesus in his prayer to God, "and the world has hated them, because they are not of the world, even as I am not of the world" (Joh_17:14 ).

All this involved an ethical demand. It demanded a new standard of moral purity, a new kindness, a new service, a new forgiveness--and it was difficult. And once the first thrill and enthusiasm were gone it became harder and harder to stand out against the world and to refuse to conform to the generally accepted standards and practices of the age.

(iii) It is to be noted that First John shows no signs that the Church to which it was written was being persecuted. The peril, as it has been put, was not persecution but seduction; it came from within. That, too, Jesus had foreseen. "Many false prophets," he said, "will arise, and lead many astray" (Mat_24:11 ). This was a danger of which Paul had warned the leaders of this very Church of Ephesus when he made his farewell address to them. "I know," he said, "that after my departure fierce wolves will come in among you, not sparing the flock. And from among your own selves will arise men, speaking perverse things to draw away the disciples after them" (Act_20:29-30 ).

The trouble which First John seeks to combat did not come from men out to destroy the Christian faith but from men who thought they were improving it. It came from men whose aim was to make Christianity intellectually respectable. They knew the intellectual tendencies and currents of the day and felt that the time had come for Christianity to come to terms with secular philosophy and contemporary thought.

The Contemporary Philosophy

What, then, was this contemporary thought and philosophy with which the false prophets and mistaken teachers wished to align the Christian faith? Throughout the Greek world there was a tendency of thought to which the general name of Gnosticism is given. The basic belief of all Gnostic thought was that only spirit was good and matter was essentially evil. The Gnostic, therefore, inevitably despised the world since it was matter. In particular he despised the body which, being matter, was necessarily evil. Imprisoned within this body was the spirit of man. That spirit was a seed of God, who was altogether good. So, then, the aim of life must be to release this heavenly seed imprisoned in the evil of the body. That could be done only by a secret knowledge and elaborate ritual which only the true Gnostic could supply. Here was a tendency of thought which was written deep into Greek thinking--and which has not even vet ceased to exist. Its basis is the conviction that all matter is evil and spirit alone is good, and that the one real aim in life is to liberate manspirit from the vile prison-house of the body.

The False Teachers

With that in our minds let us turn to First John and gather the evidence as to who these false teachers were and what they taught. They had been within the Church but they had seceded from it. "They went out from us, but they were not of us" (1Jo_2:19 ). They were men of influence for they claimed to be prophets. "Many false prophets have gone out into the world" (1Jo_4:1 ). Although they had left the Church, they still tried to disseminate their teaching within it and to seduce its members from the true faith (1Jo_2:26 ).

The Denial Of Jesusessiahship

At least some of these false teachers denied that Jesus was the Messiah. "Who is a liar," demands John, "but he who denies that Jesus is the Christ?" (1Jo_2:22 ). It is most likely that these false teachers were not Gnostics proper, but Jews. Things had always been difficult for Jewish Christians, but the events of history made them doubly so. It was very difficult for a Jew to come to believe in a crucified Messiah. But suppose he had begun so to believe, his difficulties were by no means finished. The Christians believed that Jesus would return quickly to vindicate his people. Clearly that would be a hope that would be specially dear to the heart of the Jews. Then in A.D. 70 Jerusalem was captured by the Romans, who were so infuriated with the long intransigence and the suicidal resistance of the Jews that they tore the Holy City stone from stone and drew a plough across the midst of it. In view of that, how could any Jew easily accept the hope that Jesus would come and save his people? The Holy City was desolate; the Jews were dispersed throughout the world. In face of that how could it be true that the Messiah had come?

The Denial Of The Incarnation

There was something even more serious than that. There was false teaching which came directly from an attempt from within the Church to bring Christianity into line with Gnosticism. We must remember the Gnostic point of view that spirit alone was good and matter utterly evil. Given that point of view any real incarnation is impossible. That is exactly what centuries later Augustine was to point out. Before he became a Christian, he was skilled in the philosophies of the various schools. In the Confessions (1Jo_6:9 ) he tells us that somewhere in the heathen writers he had read in one form or another nearly all the things which Christianity says; but there was one great Christian saying which he had never found in any pagan author and which no one would ever find, and that saying was: "The Word became flesh and dwelt among us" (Joh_1:14 ). Since the heathen thinkers believed in the essential evil of matter and therefore the essential evil of the body, that was one thing they could never say.

It is clear that the false teachers against whom John was writing in this First Letter denied the reality of the incarnation and of Jesushysical body. "Every spirit," writes John, "which confesses that Jesus Christ has come in the flesh is of God; and every spirit which does not confess Jesus is not of God" (1Jo_4:2-3 ).

In the early Church this refusal to admit the reality of the incarnation took, broadly speaking, two forms.

(i) In its most radical and wholesale form it was called Docetism, which Goodspeed suggests might be translated Seemism. The Greek verb dokein (G1380) means to seem; and the Docetists taught that Jesus only seemed to have a body. They insisted that he was a purely spiritual being who had nothing but the appearance of having a body. One of the apocryphal books written from this point of view is the Acts of John, which dates from about A.D. 160. In it John is made to say that sometimes when he touched Jesus he seemed to meet with a material body but at other times "the substance was immaterial, as if it did not exist at all," and also that when Jesus walked he never left any footprint upon the ground. The simplest form of Docetism is the complete denial that Jesus ever had a physical body.

(ii) There was a more subtle, and perhaps more dangerous, variant of this theory connected with the name of Cerinthus. In tradition John and Cerinthus were sworn enemies. Eusebius (Ecclesiastical History 4: 14.6) hands down a story which tells how John went to the public bathhouse in Ephesus to bathe. He saw Cerinthus inside and refused even to enter the building. "Let us flee," he said, "lest even the bathhouse fall, because Cerinthus the enemy of truth is within." Cerinthus drew a definite distinction between the human Jesus and the divine Christ. He said that Jesus was a man, born in a perfectly natural way. He lived in special obedience to God, and after his baptism the Christ in the shape of a dove descended upon him, from that power which is above all powers, and then he brought to men news of the Father who had been as yet unknown. Cerinthus did not stop there. He said that at the end of Jesusife, the Christ again withdrew from him so that the Christ never suffered at all. It was the human Jesus who suffered, died and rose again.

This again comes out in the stories of the apocryphal gospels written under the influence of this point of view. In the Gospel of Peter, written about A.D. 130, it is said that Jesus showed no pain upon the Cross and that his cry was: "My power! My power! Why hast thou forsaken me?" It was at that moment that the divine Christ left the human Jesus. The Acts of John go further. They tell how, when the human Jesus was being crucified on Calvary, John was actually talking to the divine Christ in a cave in the hillside and that the Christ said to him, "John, to the multitude down below in Jerusalem I am being crucified, and pierced with lances and with reeds, and gall and vinegar are given me to drink. But I am speaking to you, and listen to what I say.... Nothing, therefore, of the things they will say of me have I suffered" (Acts of John 97).

We may see how widespread this way of thinking was from the Letters of Ignatius. He was writing to a group of Churches in Asia Minor which must have been much the same as that to which First John was written. When Ignatius wrote he was a prisoner and was being conveyed to Rome to be martyred by being flung to the beasts in the arena. He wrote to the Trallians: "Be deaf, therefore. when anyone speaks to you apart from Jesus Christ, who was of the family of David and Mary, who was truly born, both ate and drank, was truly persecuted under Pontius Pilate, was truly crucified and died . . . who also was truly raised from the dead.... But if, as some affirm, who are without God that is, who are unbelievers--his suffering was only a semblance ... why am I a prisoner?" (Ignatius: To the Trallians 9 and 10). To the Christians at Smyrna he wrote: "For he suffered all these things for us that we might attain salvation, and he truly suffered even as he also truly raised himself, not as some unbelievers say that his passion was merely in semblance" (To the Smyrnaeans 2). Polycarp writing to the Philippians used Johnvery words: "For everyone who does not confess that Jesus Christ has come in the flesh is an anti-Christ" (To the Philippians chapter 7: 1).

This teaching of Cerinthus is also rebuked in First John. John writes of Jesus: "This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood" (1Jo_5:6 ). The point of that verse is that the Gnostic teachers would have agreed that the divine Christ came by water, that is, at the baptism of Jesus; but they would have denied that he came by blood, that is, by the Cross, for they insisted that the divine Christ left the human Jesus before his crucifixion.

The great danger of this heresy is that it comes from what can only be called a mistaken reverence. It is afraid to ascribe to Jesus full humanity. It regards it as irreverent to think that he had a truly physical body. It is a heresy which is by no means dead but is held to this day, usually quite unconsciously, by not a few devout Christians. But it must be remembered, as John so clearly saw, that mansalvation was dependent on the full identification of Jesus Christ with him. As one of the great early fathers unforgettably put it: "He became what we are to make us what he is."

(iii) This Gnostic belief had certain practical consequences in the lives of those who held it.

(a) The Gnostic attitude to matter and to all created things produced a certain attitude to the body and the things of the body. That attitude might take any one of three different forms.

(1) It might take the form of asceticism, with fasting and celibacy and rigid control, even deliberate ill-treatment, of the body. The view that celibacy is better than marriage and that sex is sin go back to Gnostic influence and belief--and this is a view which still lingers on in certain quarters. There is no trace of that view in this letter.

(2) It might take the form of a contention that the body did not matter and that, therefore, its appetites might be gratified without limit. Since the body was in any event evil, it made no difference what a man did with it. There are echoes of this in this letter. John condemns as a liar the man who says that he knows God and vet does not keep Godcommandments; the man who says that he abides in Christ ought to walk as Christ walked (1Jo_1:6 ; 1Jo_2:4-6 ). There were clearly Gnostics in these communities who claimed special knowledge of God but whose conduct was far removed from the demand of the Christian ethic.

In certain quarters this Gnostic belief went even further. The Gnostic was the man who had gnosis (G1108), knowledge. Some held that the real Gnostic must, therefore, know the best as well as the worst and must enter into every experience of life at its highest or at its deepest level, as the case may be. It might almost be said that such men held that it was an obligation to sin. There is a reference to this kind of belief in the letter to Thyatira in the Revelation, where the Risen Christ refers to those who have known "the deep things of Satan" (Rev_2:24 ). And it may well be that John is referring to these people when he insists that "God is light, and in him is no darkness at all" (1Jo_1:5 ). These particular Gnostics would have held that there was in God not only blazing light but deep darkness and that a man must penetrate both. It is easy to see the disastrous consequences of such a belief.

(3) There was a third kind of Gnostic belief. The true Gnostic regarded himself as an altogether spiritual man, as having shed all the material things of life and released his spirit from the bondage of matter. Such Gnostics held that they were so spiritual that they were above and beyond sin and had reached spiritual perfection. It is to them that John refers when he speaks of those who deceive themselves by saying that they have no sin (1Jo_1:8-10 ).

Whichever of these three ways Gnostic belief took, its ethical consequences were perilous in the extreme; and it is clear that its last two were to be found in the society to which John wrote.

(b) Further, this Gnosticism issued in an attitude to men which was the necessary destruction of Christian fellowship. We have seen that the Gnostic aimed at the release of the spirit from the prison house of the evil body by means of an elaborate and esoteric knowledge. Clearly such a knowledge was not for every man. Ordinary people were too involved in the everyday life and work of the world ever to have time for the study and discipline necessary; and, even if they had had such time, many were intellectually incapable of grasping the involved speculations of Gnostic theosophy and philosophy so-called.

This produced an inevitable result. It divided men into two classes those who were capable of a really spiritual life and those who were not. The Gnostics had names for these two classes of men. The ancients commonly divided the being of man into three parts. There was the soma (G4983), the body, the physical part of man. There was the psuche (G5590), which we generally translate soul, but we must have a care for it does not mean what we mean by soul. To the Greeks the psuche (G5590) was the principle of physical life. Everything which had physical life had psuche (G5590). Psuche was that life principle which a man shared with all living creatures. There was the pneuma (G4151), the spirit; and it was the spirit which was possessed only by man and made him kin to God.

The aim of Gnosticism was the release of the pneuma (G4151) from the soma (G4983); but that release could be won only by long and arduous study which only the leisured intellectual could ever undertake. The Gnostics, therefore, divided men into two classes the psuchikoi (G5591), who could never advance beyond the principle of physical life and never attain to anything else than what was to all intents and purposes animal living; and the pneumatikoi (G4152), who were truly spiritual and truly akin to God.

The result was clear. The Gnostics produced a spiritual aristocracy who looked with contempt and even hatred on lesser men. The pneumatikoi (G4152) regarded the psuchikoi (G5591) as contemptible, earthbound creatures who could never know what real religion was. The consequence was obviously the annihilation of Christian fellowship. That is why John insists all over his letter that the true test of Christianity is love for the brethren. If we really are walking in the light we have fellowship with one another (1Jo_1:7 ). He who says he is in the light and hates his brother is in fact in darkness (1Jo_2:9-11 ). The proof that we have passed from dark to light is that we love the brethren (1Jo_3:14-17 ). The marks of Christianity are belief in Christ and love for the brethren (1Jo_3:23 ). God is love and he who does not love does not know God at all (1Jo_4:7-8 ). Because God loved us, we ought to love each other; it is when we love each other that God dwells in us (1Jo_4:10-12 ). The commandment is that he who loves God must love his brother also, and he who says he loves God and at the same time hates his brother is branded as a liar (1Jo_4:20-21 ). The Gnostic, to put it bluntly, would have said that the mark of true religion is contempt for ordinary men; John insists in every chapter that the mark of true religion is love for every man.

Here, then, is a picture of these Gnostic heretics. They talked of being born of God, of walking in the light, of having no sin, of dwelling in God, of knowing God. These were their catch phrases. They had no idea of destroying the Church and the faith; by their way of it they were going to cleanse the Church of dead wood and make Christianity an intellectually respectable philosophy, fit to stand beside the great systems of the day. But the effect of their teaching was to deny the incarnation, to eliminate the Christian ethic and to make fellowship within the Church impossible. It is little wonder that John seeks, with such fervent pastoral devotion, to defend the churches he loved from such an insidious attack from within. This was a threat far more perilous than any heathen persecution; the very existence of the Christian faith was at stake.

The Message Of John

First John is a short letter and we cannot look within it for a systematic exposition of the Christian faith. None the less it will be of the greatest interest to examine the basic underlying beliefs with which John confronts those threatening to be the wreckers of the Christian faith.

The Object Of Writing

Johnobject in writing is two-fold yet one. He writes that the joy of his people may be complete (1Jo_1:4 ), and that they may not sin (1Jo_2:1 ). He sees clearly that, however attractive the wrong way may be, it is not in its nature to bring happiness. To bring them joy and to preserve them from sin is one and the same thing.

The Idea Of God

John has two great things to say about God. God is light and in him there is no darkness at all (1Jo_1:5 ). God is love and that made him love us before we loved him and made him send his son as a remedy for our sins (1Jo_4:7-10 , 1Jo_4:16 ). Johnconviction is that God is self-revealing and self-giving. He is light, and not darkness; he is love, and not hate.

The Idea Of Jesus

Because the main attack of the false teachers was on the person of Christ, this letter, which is concerned to answer them, is specially rich and helpful in what it has to say about him.

(i) Jesus is he who was from the beginning (1Jo_1:1 ; 1Jo_2:14 ). When a man is confronted with Jesus, he is confronted with the eternal.

(ii) Another way of putting this is to say that Jesus is the Son of God and for John it is essential to be convinced of that (1Jo_4:15 ; 1Jo_5:5 ). The relationship of Jesus to God is unique and in him is seen Godever-seeking and ever-forgiving heart.

(iii) Jesus is the Christ, the Messiah (1Jo_2:22 ; 1Jo_5:1 ). That again for him is an essential article of belief. It may seem that here we come into a region of ideas which is much narrower and, in fact, specifically Jewish. But there is something essential here. To say that Jesus is from the beginning and that he is the Son of God is to conserve his connection with eternity; to say that he is the Messiah, is to conserve his connection with history. It is to see his coming as the event towards which Godplan, working itself out in his chosen people, was moving.

(iv) Jesus was most truly and fully man. To deny that Jesus came in the flesh is to be moved by the spirit of Antichrist (1Jo_4:2-3 ). It is Johnwitness that Jesus was so truly man that he himself had known and touched and handled him (1Jo_1:1 , 1Jo_1:3 ). No writer in the New Testament holds with greater intensity the full reality of the incarnation. Not only did he become man, he also suffered for men. It was by water and blood that he came (1Jo_5:6 ); and he laid down his life for men (1Jo_3:16 ).

(v) The coming of Jesus, his incarnation, his life, his death, his resurrection and his ascension all combine to deal with the sin of man. Jesus was without sin (1Jo_3:5 ); and man is essentially a sinner, even though in his arrogance he may claim to be without sin (1Jo_1:8-10 ); and yet the sinless one came to take away the sin of sinning men (1Jo_3:5 ). In regard to mansin Jesus is two things.

(a) He is our advocate with the Father (1Jo_2:1 ). The word is parakletos (G3875). A parakletos is someone who is called in to help. The word could be used of a doctor; it was often used of a witness called in to give evidence in favour of someone on trial or of a defending lawyer called in to defend someone under accusation. Jesus pleads our case with God; he, the sinless one, is the defender of sinning men.

(b) But Jesus is more than that. Twice John calls him the expiation for our sins (1Jo_2:2 ; 1Jo_4:10 ). When a man sins, the relationship which should exist between him and God is broken. An expiatory sacrifice is one which restores that relationship or, rather, a sacrifice in virtue of which that relationship is restored. It is an atoning sacrifice, a sacrifice which once again makes man and God at one. So, then, through what Jesus was and did the relationship between God and man, broken by sin, is restored. Jesus does not only plead the case of the sinner; he sets him at one, with God. The blood of Jesus Christ cleanses us from all sin (1Jo_1:7 ).

(vi) In consequence of all this, through Jesus Christ men who believe have life (1Jo_4:9 ; 1Jo_5:11-12 ). This is true in a double sense. They have life in the sense that they are saved from death; and they have life in the sense that living has ceased to be mere existence and has become life indeed.

(vii) All this may be summed up by saying that Jesus is the Saviour of the world (1Jo_4:14 ). Here we have something which has to be set out in full. "The Father sent the Son to be the Saviour of the world" (1Jo_4:14 ). We have already talked of Jesus as pleading mencase before God. If we were to leave that without addition, it might be argued that God wished to condemn men and was deflected from his dire purpose by the self-sacrifice of Jesus Christ. But that is not so because for John, as for every writer in the New Testament, the whole initiative was with God. It was he who sent his son to be the Saviour of men.

Within the short compass of this letter the wonder and the glory and the grace of Christ are most fully set out.

The Spirit

In this letter John has less to say about the Spirit; for his highest teaching about him we must turn back to the Fourth Gospel. It may be said that in First John the function of the Spirit is in some sense to be the liaison between God and man. It is he who makes us conscious that there is within us the abiding presence of God through Jesus Christ (1Jo_3:24 ; 1Jo_4:13 ). We may say that it is the Spirit who enables us to grasp the precious fellowship with God which is being offered to us.

The World

The world within which the Christian lives is hostile; it is a world without God. It does not know the Christian, because it did not know Christ (1Jo_3:1 ). It hates the Christian, just as it hated Christ (1Jo_3:13 ). The false teachers are of the world and not of God, and it is because they speak its language that the world is ready to hear them and accept them (1Jo_4:4-5 ). The whole world, says John sweepingly, is in the power of the evil one (1Jo_5:19 ). It is for that reason that the Christian has to overcome it, and his weapon in his struggle with the world is faith (1Jo_5:4 ).

Hostile as the world is, it is doomed. The world and all its desires are passing away (1Jo_2:17 ). That, indeed, is why it is folly to give oneheart to the world; it is on the way to dissolution. Although the Christian lives in a hostile world which is passing away, there is no need for despair and fear. The darkness is past, the true light now shines (1Jo_2:8 ). God in Christ has broken into time; the new age has come. It is not yet fully realized but the consummation is sure.

The Christian lives in an evil and a hostile world, but he possesses that by which he can overcome it and, when the destined end of the world comes, he is safe, because he already possesses that which makes him a member of the new community in the new age.

The Fellowship Of The Church

John does more than move in the high realms of theology; he has certain most practical things to say about the Christian Church and the Christian life. No New Testament writer stresses more consistently or more strenuously the necessity of Christian fellowship. Christians, John was convinced, are not only bound to God, they are also bound to each other. When we walk in the light, we have fellowship with each other (1Jo_1:7 ). The man who claims to walk in the light but hates his brother, is in reality walking in darkness; it is the man who loves his brother who is in the light (1Jo_2:9-11 ). The proof that a man has passed from darkness to light is the fact that he loves his brother. To hate onebrother man is in essence to be a murderer, as Cain was. If any man is able out of his fullness to help his brotherpoverty and does not do so, it is ridiculous for him to claim that the love of God dwells in him. The essence of religion is to believe on the name of the Lord Jesus Christ and to love one another (1Jo_3:11-17 , 1Jo_3:23 ). God is love; and, therefore, the man who loves is kin to God. God has loved us, and that is the best reason for loving each other (1Jo_4:7-12 ). If a man says that he loves God and at the same time hates his brother, he is a liar. The command is that he who loves God must love his brother also (1Jo_4:20-21 ).

It was Johnconviction that the only way in which a man can prove that he loves God is by loving his fellow-men; and that that love must be not only a sentimental emotion but a dynamic towards practical help.

The Righteousness Of The Christian

No New Testament writer makes a stronger ethical demand than John, or more strongly condemns a so-called religion which fails to issue in ethical action. God is righteous and the life of every one who knows him must reflect his righteousness (1Jo_2:29 ). Whoever abides in Christ and is born of God, does not sin; whoever does not do right is not of God (1Jo_3:3-10 ); and the characteristic of this righteousness is that it issues in love for the brethren (1Jo_3:10-11 ). We show our love to God and to men by keeping Godcommandments (1Jo_5:2 ). Whoever is born of God does not sin (1Jo_5:18 ).

For John, knowledge of God and obedience to him must ever go hand in hand. It is by keeping his commandments that we prove that we really do know God. The man who says that he knows him and who does not keep his commandments is a liar (1Jo_2:3-5 ).

It is, in fact, this obedience which is the basis of effective prayer. We receive what we ask of God because we keep his commandments and do what is pleasing in his sight (1Jo_3:22 ).

The two marks which characterize genuine Christianity are love of the brethren and obedience to the revealed commandments of God.

The Destination Of The Letter

There are certain baffling problems in regard to the letterdestination. The letter itself gives us no clue as to where it was sent. Tradition strongly connects it with Asia Minor, and especially with Ephesus, where, according to tradition, John lived for many years. But there are certain other odd facts which somehow have to be explained.

Cassiodorus says that the First Letter of John was written Ad Parthos, To the Parthians (compare G3934); and Augustine has a series of ten tractates written on The Epistle of John ad Parthos. One Geneva manuscript still further complicates the matter by entitling the letter Ad Sparthos. There is no such word as Sparthos. There are two possible explanations of this impossible title: (i) Just possibly it is meant for Ad Sparsos, which would mean To the Christians scattered abroad; (ii) In Greek Ad Parthos would be Pros Parthous. Now in the early manuscripts there was no space between the words and they were all written in capital letters so that the title would run PROSPARTHOUS. A scribe writing to dictation could quite easily put that down as PROSSPARTHOUS, especially if he did not know what the title meant. Ad Sparthos can be eliminated as a mere mistake.

But where did To the Parthians come from? There is one possible explanation. Second John does tell us of its destination; it is written to The elect lady,, and her children (2Jo_1:1 ). Let us turn to the end of First Peter. The King James Version has: "The church that is at Babylon, elected together with you, saluteth you" (1Pe_5:13 ). The phrase: "the church that is" is printed in the King James Version in italics which of course, means that it has no equivalent in the Greek which has, in fact, no actual mention of a church at all. This the Revised Standard Version accurately indicates: "She who is at Babylon, who is likewise chosen (elect), sends you greetings." As far as the Greek goes it would be perfectly possible, and indeed natural, to take that as referring not to a Church but to a lad . That is precisely what certain of the scholars in the very early Church did. Now we get the elect lady again in Second John. It was easy to identify the two elect ladies and to assume that Second John was also written to Babylon. The natural title for the inhabitants of Babylon was Parthians and hence we have the explanation of the title.

The process went even further. The Greek for the elect lady is he (G3588) elekte (G1588). We have already seen that the early manuscripts were written all in capital letters; and it would be just possible to take Elekte (G1588) not as an adjective meaning elect but as a proper name, Elekta. This is, in fact, what Clement of Alexandria may have done, for we have information that he said that the Johannine letters were written to a certain Babylonian lady, Elekta by name, and to her children.

It may well be then, that the title Ad Parthos arose from a series of misunderstandings. The elect one in First Peter is quite certainly the church, as the King James Version rightly saw. Moffatt translates: "Your sister church in Babylon, elect like yourselves, salutes you." Further, it is almost certain that in any event Babylon there stands for Rome which the early writers identified with Babylon, the great harlot, drunk with the blood of the saints (compare Rev_17:5 ). The title Ad Parthos has a most interesting history but clearly it arose from an ingenious misunderstanding.

There is one further complication. Clement of Alexandria referred to Johnletters as "written to virgins." On the face of it that is improbable, for it would not be a specially relevant title for them. How, then, could it come about? The Greek would be Pros Parthenous (compare G3933) which closely resembles Pros Parthous (G3934); and, it so happens, John was regularly called Ho Parthenos (G3933), the Virgin, because he never married and because of the purity of his life. This further title must have come from a confusion between Ad Parthos (G3934) and Ho Parthenos (G3933).

This is a case where we may take it that tradition is right and all the ingenious theories mistaken. We may take it that these letters were written in Ephesus and to the surrounding Churches in Asia Minor. When John wrote, it would certainly be to the district where his writ ran, and that was Ephesus and the surrounding territory. He is never mentioned in connection with Babylon.

In Defence Of The Faith

John wrote his great letter to meet a threatening situation and in defence of the faith. The heresies which he attacked are by no means altogether echoes of "old unhappy far off things and battles long ago." They are still beneath the surface and sometimes they even still raise their heads. To study his letter will confirm us in the true faith and enable us to have a defence against that which would seduce us from it.

FURTHER READING

John

J. N. S. Alexander, The Epistles of John (Tch; E)

A. E. Brooke, The Johannine Epistles (ICC; G)

C. H. Dodd, The Johannine Epistles (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: 1 John 4 (Chapter Introduction)

The Perils Of The Surging Life Of The Spirit (2Jo_3:24 2Jo_4:1)

The Ultimate Heresy (2Jo_4:2-3)

The Cleavage Between The World And God (2Jo_4:4-6)

Love Human And Divine (2Jo_4:7-21)

God Is Love (2Jo_4:7-21 Continued)

Son Of God And Saviour Of Men (2Jo_4:7-21 Continued)

Constable: 1 John (Book Introduction)

Introduction

Historical Background

This epistle does not contain the name of its writer, but from its very early history the church believed the Apostle John wrote it. Several ancient writers referred to this book as John's writing.¹ Though modern critics have challenged this view they have not destroyed it.

Neither is there any reference to who the first recipients of this epistle were or where they lived other than that they were Christians (2:12-14, 21; 5:13). They may have been the leaders of churches (2:20, 27). According to early church tradition John ministered in Ephesus, the capital of the Roman province of Asia, for many years after he left Palestine. We know that he knew the churches and Christians in that Roman province well from Revelation 2 and 3. Perhaps his readers lived in that province.

The false teachers and teachings to which he alluded suggest that John wrote about conditions that existed in Asia: Judaism, Gnosticism, Docetism, the teachings of Cerinthus (a prominent Gnostic), and others.² These philosophies extended beyond Asia, but they were present there during John's lifetime.

This is one of the most difficult of all the New Testament books to date. One of the few references in the book that may help us date it is 2:19. If John meant that the false teachers had departed from among the apostles, a date in the 60s seems possible. This would place it about A.D. 60-65, before the Jewish revolts of A.D. 66-70 scattered the Jews from Judea. In this case John may have written from Jerusalem.³ However many conservative scholars believe John wrote this epistle much later. They suggest between about A.D. 85 and 97, when he evidently wrote the Gospel of John (ca. A.D. 85-95) and the Book of Revelation (ca. A.D. 95-96).⁴ I prefer a date in the 90s following the writing of John's Gospel that 1 John seems to assume.⁵ In view of the nature and the conclusion of the Book of Revelation, which seems to be God's final word to humankind, I think John probably composed his Epistles before that book. So a date for 1 John in the early 90s, A.D. 90-95, seems most probable to me.⁶

Since John ministered in and around Ephesus later in his life, that seems to be the most probable place from which he wrote this epistle.⁷

"The writer of 1 John was thus addressing a community, made up of a number of house-churches in and around Ephesus . . ., which was split in three ways. It consisted of the following: (a) Johannine Christians who were committed to the apostolic gospel of Jesus as they had received it; (b) heretically inclined members from a Jewish background; (c) heterodox followers from a Hellenistic (and/or pagan) background. The problems relating to the two heretical' groups, (b) and (c), were primarily theological and (by extension) ethical; although related difficulties concerning eschatology and pneumatology may have been present also (see on 2:18 and 4:1 . . .). . . .

"To complete the picture, it should be noted that the life of the Johannine community was marked by the presence of a fourth group of people: the secessionists. Whereas the members of the first three groups could be found within John's circle, the anti-Christian secessionists had begun to break away from it. These were heretically inclined adherents of the Johannine community. In some cases they may have been genuine, if uninformed, believers. But in other instances they perhaps never properly belonged to John's church (although they thought they did), because they never really belonged to God (see on 1 John 2:18-19; cf. also 2:22-23)."⁸

Message⁹

If I were to boil down the message of this epistle into one sentence it would be this. Fellowship with God is the essence of eternal life.

Both the Gospel of John and the First Epistle of John deal with eternal life. John wrote his Gospel so his readers might believe that Jesus is the Christ, and that believing they might have life through His name (John 20:31). John wrote this epistle to Christians so we might enter into the fullness of the eternal life that we possess (1 John 1:3; John 10:10). However the subject of this letter is not eternal life but fellowship with God. Fellowship with God is the essence of eternal life (1:3-4; John 17:3).

John evidently wrote this epistle about 90-95 A.D. from Ephesus.

This epistle grew out of Jesus' Upper Room Discourse (John 14-17). Similarly James' epistle grew out of Jesus' Sermon on the Mount, and the Book of Revelation grew out of the Olivet Discourse (Matt. 24-25). In the Upper Room Discourse, Jesus explained to the apostles their relationship to God as it would exist after He sent the Holy Spirit to dwell in them (John 14:16-17). John expounded that revelation in this letter.

There are several terms in this epistle that John used as synonyms: fellowship with God, knowing God, and abiding in God. These terms all describe the experience of Christians. They all describe our relationship with God as more or less intimate.

Our relationships with people vary. They are more or less intimate.

Fellowship with God is also a matter of greater or lesser intimacy. When we speak of being "in fellowship" or "out of fellowship," we are oversimplifying our relationship to God.

John's purpose in writing was to motivate his readers to cultivate greater intimacy with God. The greater the intimacy, the greater our "fellowship," the better we "know" God experientially, and the closer we "abide" in Him (cf. John 14:21-24). The greater our intimacy with God the more we will experience the life that is eternal. All Christians possess eternal life, but all do not experience that life as God intended us to enjoy it (John 10:10). Similarly all living human beings have life, but not all live an abundant life.

This letter reveals two things about the life of fellowship.

First, it reveals the resources of this life. There are two resources.

The first is objective. God has provided a pattern for the life of fellowship. The pattern is Jesus Christ. In Christ we have personified two qualities that are characteristics of God that should also characterize us as the children of God.

The first of these is light. Jesus Christ constantly walked in the light of God's holiness (1:5-6; 2:6). He never hid from God. He also conformed to the light of God's will perfectly. He was submissive, sinless, clean, and consecrated.

The second of these resources is love. Jesus also constantly manifested the love of God (4:10). In His attitudes and activities He always demonstrated perfect love. His words and His deeds were a revelation of God's love. Jesus put others before Himself. He was selfless as well as holy.

The second resource of the life of fellowship is subjective. God has not only provided a pattern for the life of fellowship, He has also provided the power. Jesus Christ is not only an external pattern for us to imitate. More helpfully He is an internal power whom God has placed within us who is at work in our lives. With eternal life we get Jesus (5:11-12). With Him come two things.

First, we get light. We see spiritual things that we never saw before (2:20). We see how we ought to walk (2:27). We become sensitive to sin.

Second, we get love. We see the need of other people who are groping in darkness, and we desire to reach out to them in service and to bring them into the light (4:7). As soon as we share God's life we begin to love with God's love. We can quench love, but every person who has eternal life has love in him or her.

To review, this letter reveals two things about the life of fellowship: first the resources of this life, which are an external pattern and internal power. Both of these come from Jesus Christ.

Second, this letter reveals the values of the realization of this life. These are two also.

First, there is value for us. This value is that we realize life as God intended people to live it. We can experience life as God meant it to be when He first made man. We achieve our potential as human beings to the degree to which we walk in fellowship with God (i.e., abide in Him). Our intimacy with God perfects our personalities.

Second, there is also value for God. God enjoys fellowship with man. God's purpose in creation and redemption was to have fellowship with man. God finds in every person who walks with Him in fellowship a person through whom He can manifest Himself, an instrument through whom He can accomplish His purposes. The abiding believer reveals God to those around him or her.

John also called his readers to fulfill our responsibilities in the life of fellowship.

Regarding the light we have two responsibilities.

First, we must obey the light (1:7). That means responding positively to the knowledge of God's will that we gain. We can become callused to the truth. This is a special danger in seminary. Cultivate your relationship with God daily. We all need to keep weeding the gardens of our spiritual lives.

Second, we must seek the light (1:9). We need to forsake the darkness of sin and keep walking in the light. The circle of God's light may move. We may gain new understanding of His will. When that happens, we need to move into that light in obedience.

Regarding love we also have two responsibilities.

First, we must yield to its impulse. We can destroy our capacity to love by not expressing love when God moves us to do so. We can lose our passion for the lost by resisting the Holy Spirit's promptings to reach out in love. We need to be ready to sacrifice rather than to put self first. However if we yield ourselves to the impulse of love to serve others, our love will deepen and intensify. Do not quench the Spirit if He is prompting you to reach out in love.

Second, we must also guard love's purity. We need to watch out for false charity. True love never sacrifices principle. God never loved at the expense of light. Love never justifies sin.

In conclusion, notice two applications of the message of this epistle, one to the individual and one to the church.

First, let me make one application to the individual. We can test whether we are living in fellowship with God easily. Check the light and the love in our lives. Is the light of holiness shining clearly, or are we walking in darkness? Is our love still burning brightly, or has our life deteriorated to the level of only learning? Learning is only one means to the end of living, living in intimate fellowship with God. What do you want people to remember you for, your knowledge or your love?

Second, let me make one application to the church. We need to keep our priorities in line with God's. Intimacy is His goal for us. God desires a few committed disciples rather than a multitude of compromising disciples. A pure church is more important than a large church. Do not draw back from urging people to walk in the light and to walk in love to increase the size of your congregation. Make as broad an appeal as possible without pulling your punches in ministry. I'm referring here to the church's ministry of equipping the saints. In presenting the gospel, we should make as broad an appeal as possible.

Constable: 1 John (Outline)

Outline

I. Introduction: the purpose of the epistle 1:1-4

II. Living in the light 1:5-2:29

A. God as light 1:5-7

B. Conditions for living in the light 1:8-2:29

1. Renouncing sin 1:8-2:2

2. Obeying God 2:3-11

3. Rejecting worldliness 2:12-17

4. Keeping the faith 2:18-29

III. Living as children of God 3:1-5:13

A. God as Father 3:1-3

B. Conditions for living as God's children 3:4-5:13

1. Renouncing sin reaffirmed 3:4-9

2. Obeying God reaffirmed 3:10-24

3. Rejecting worldliness reaffirmed 4:1-6

4. Practicing love 4:7-5:4

5. Keeping the faith reaffirmed 5:5-13

IV. Conclusion: Christian confidence 5:14-21

A. Confidence in action: prayer 5:14-17

B. Certainty of knowledge: assurance 5:18-20

C. A final warning: idolatry 5:21

Another outline that captures the cyclical pattern of John's thought is the following.¹⁰

I. Prologue 1:1-4

II. First cycle 1:5-2:28

A. Righteousness 1:5-2:6

B. Love 2:7-17

C. Belief 2:18-28

III. Second cycle 2:29-4:6

A. Righteousness 2:29-3:10a

B. Love 3:10b-24a

C. Belief 3:24b-4:6

IV. Third cycle 4:7-5:12

A. Love 4:7-21

B. Righteousness 5:1-5

C. Belief 5:6-21

Scholars have struggled to determine the structure of this epistle and have suggested many diverse outlines of the book.¹¹

Constable: 1 John

1 John

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Copyright 2003 by Thomas L. Constable

Haydock: 1 John (Book Introduction)

THE

FIRST EPISTLE OF ST. JOHN,

THE APOSTLE.

INTRODUCTION.

This epistle was always acknowledged for canonical, and written by St. John, the apostle and evangelist. At what time and place, is uncertain. It is sometimes called the Epistle to the Parthians, or Persians. The chief design is to set forth the mystery of Christ's incarnation against Cerinthus, who denied Christ's divinity, and against Basilides, who denied that Christ had a true body; with zealous exhortations to love God and our neighbour. (Witham) --- The vein of divine love and charity towards our neighbour which runs throughout the gospel written by the beloved disciple and evangelist, St. John, is found also in his epistles. He confirms the two principal mysteries of our faith: the mystery of the Trinity, the mystery of the incarnation of Jesus Christ, the Son of God. The sublimity and excellence of the evangelical doctrine he declares: "And this commandment we have from God, that he who loveth God love also his brother;" (Chap. iv. 21.) and again, "For this is the charity of God, that we keep his commandments; and his commandments are not heavy." (Chap. v. 3.) He shews how to distinguish the children of God from those of the devil; marks out those who should be called antichrists; describes the turpitude and gravity of sin. Finally, he shews how the sinner may hope for pardon. It was written, according to Baronius's account, sixty-six years after our Lord's ascension. (Challoner) --- The effect of all is to prove the certainty of the Catholic faith, and to renounce all heretics and schismatics, who entice persons from the true saving faith.

====================

Gill: 1 John (Book Introduction)

INTRODUCTION TO 1 JOHN

The author of this epistle was John, the son of Zebedee, the disciple whom Jesus loved: he was the youngest of the apostles, and survived them all. He does not indeed put his name to this epistle, as the Apostles Paul, Peter, James, and Jude do to theirs; and it is easy to observe, that when this disciple, in his writings, had any occasion to speak of himself, it was usually by such a circumlocution, as the disciple whom Jesus loved, or the other disciple, studiously concealing his name: so that his not putting his name to this epistle need not create any scruple about his being the author of it, which everywhere breathes the temper and spirit of this great apostle; and whoever compares this epistle, and the Gospel written by him, together, will easily conclude it to be his, both from the style and subject matter of it: besides, as Eusebius asserts ^a, this epistle was generally received without scruple, both by ancient and modern writers. It is called "general", because it was not written and sent to any particular church, or person, and not because it was for the general use of the churches, for so are all the particular epistles but because it was written to the Christians in general, or to the believing Jews in general wherever they were; for that it was written to the Jews seems evident from 1Jo 2:2. It was called, by some of the ancients, the epistle of John to the Parthians ^b; by whom must be meant not the natives of Parthia but the Jews professing to believe in Christ, who dwelt in that empire. We read of Parthian Jews a the feast of Pentecost, Act 2:9, who at that time might be converted, and, upon their return to their own country, lay the foundation of a Gospel church state there Dr. Lightfoot ^c conjectures from a passage in 3Jo 1:9 that this epistle was written to the Corinthians; but there does not seem to be any sufficient reason for it. As for the time when, and place where, this epistle was written, it is not easy to say: some think it was written at Patmos, whither the apostle was banished in the reign of Domitian, and where he wrote the book of the Revelations; see Rev 1:9; and here some say he wrote his Gospel, and this epistle, and that a little before the destruction of Jerusalem, and which he calls the last time or hour; and that his design in writing it was to exhort the believing Jews, either in Parthia, or scattered about in other countries, to brotherly love, and to warn them against false Christs and false prophets, which were now gone forth into the world to deceive men; see 1Jo 2:18. Others think that it was written by him, when a very old man, after his return from his exile to Ephesus, where he resided during his life, and where he died, and was buried. It is called his "first" epistle general, not that it is the first general epistle, for the other two are written to particular persons, but is the first he wrote, and which is general: the occasion, and manifest design of it, is to promote brotherly love, which he enforces upon the best principles, and with the strongest arguments, taken from the love of God and Christ, from the commandment of Christ, and its being an evidence of regeneration, and the truth and glory of a profession of religion: and also to oppose and stop the growth of licentious principles, and practices, and heretical doctrines. The licentious principles and practices he condemns are these, that believers had no sin in them, or need not be concerned about it, nor about their outward conversation, so be they had but knowledge; and these men boasted of their communion with God, notwithstanding their impieties; and which were the sentiments and practices of the Nicolaitans, Gnostics, and Carpocratians. The heresies he sets himself against, and refutes, are such as regard the doctrine of the Trinity, and the person and office of Christ. There were some who denied a distinction, of persons in the Trinity, and asserted there was but one person; that the Father was not distinct from the Son, nor the Son from the Father; and, by confounding both, tacitly denied there was either, as Simon Magus, and his followers; regard is had to these in 1Jo 2:22 and others, as the unbelieving Jews, denied that Jesus was the Messiah, or that Christ was come in the flesh; these are taken notice of in 1Jo 2:22. Others, that professed to believe in Jesus Christ, denied his proper deity, and asserted he was a mere man, and did not exist before he took flesh, of the virgin, as Ebion and Cerinthus; these are opposed in 1Jo 1:1. And others denied his real humanity, and affirmed that he was a mere phantom; that he only had the appearance of a man, and assumed human nature, and suffered, and died, and rose again in show only, and not in reality; of which sort were the followers of Saturninus and Basilides, and which are confuted in 1Jo 1:1. This epistle is, by Clemens Alexandrinus ^d, called his "greater" or "larger epistle", it being so in comparison of the other two that follow.

Gill: 1 John 4 (Chapter Introduction)

INTRODUCTION TO 1 JOHN 4

In this chapter the apostle cautions against seducing spirits; advises to try them, and gives rules by which they may be known, and by which they are distinguished from others; and then returns to his favourite subject, brotherly love. He exhorts the saints not to believe every man that came with a doctrine to them, but to try them, since there were many false teachers in the world; and gives a rule by which they may be tried and judged, as that whatever teacher owns Christ to be come in the flesh is of God, but he that does not is not of God, but is the spirit of antichrist that should come, and was in the world, 1Jo 4:1, but, for the comfort of those to whom he writes, he observes, that they were of God, and had overcome these false teachers, through the mighty power of the divine Spirit in them, who is greater than Satan, and all his emissaries, 1Jo 4:4. He distinguishes between seducing spirits, and faithful ministers of the word; the former are of the world, speak of worldly things, and worldly men hear them; but the latter are of God, and they that have any spiritual knowledge of God hear them; but such as are not of God do not heal them, by which may he known the spirit of truth from the spirit of error, 1Jo 4:5. And then the apostle returns to his former exhortation to brotherly love, which he enforces by the following reasons, because it is of God, a fruit of his Spirit and grace, and because it is an evidence of being born of God, and of having a true knowledge of him; whereas he that is destitute of it does not know him, seeing God is love, 1Jo 4:7, and having affirmed that God is love, he proves it, by the mission of his Son, to be a propitiation for the sins of such that did not love him, and that they might live through him; wherefore he argues, that if God had such a love to men, so undeserving of it, then the saints ought to love one another, 1Jo 4:9. Other arguments follow, engaging to it, as that God is invisible; and if he is to be loved, then certainly his people, who are visible; and that such who love one another, God dwells in them, and his love is perfected in them; and that he dwells in them is known by the gift of his Spirit to them, 1Jo 4:12, and that God the Father so loved the world, as to send his Son to be the Saviour of it, before asserted, is confirmed by the apostles, who were eyewitnesses of it; who also declare, that whoever confesses the sonship of Christ, God dwells in him, and he in God; and who had an assurance of the love of God to them, who is love itself; so that he that dwells in God, and God in him, dwells in love, 1Jo 4:14. And great are the advantages arising from hence, for hereby the saints' love to God is made perfect; they have boldness in the day of judgment, since as he is, so are they in this world, and fear is cast out by it, 1Jo 4:17, but lest too much should be thought to be ascribed to love, that is said to be owing to the love of God to them, which is prior to theirs to him, and the reason of it, 1Jo 4:19. And the chapter is closed with observing the contradiction there is between a profession of love to God, and hatred of the brethren, seeing God, who is invisible, cannot be loved, if brethren that are seen are hated; and also the commandment, that he that loves God should love his brother also, 1Jo 4:20.

College: 1 John (Book Introduction)

FOREWORD

It has been my pleasure to have been associated with Professor Morris Womack since the middle 1960s when we both accepted positions in the Los Angeles area with what was then Pepperdine College (now University). I have observed his growth as he developed into a distinguished and popular teacher, an accomplished author, diligent scholar, successful minister, and respected bishop of the church. He did these things while he maintained close, loving and productive ties with his family, friendship with his students, and exemplified a servant's attitude to those with whom he came in contact. Having demonstrated himself to be a man whose life in many ways illustrates that love which Christ said would identify his followers, I find it fitting that he should add this commentary on the three epistles of the "Apostle of Love" to his accomplishments.

As one peruses the pages of this work, it will be evident that the author has been able to balance his extensive theological training with his determination that this be a useful and practical work. While he shows mastery of the original language, the historical-cultural setting, the mechanics of biblical interpretation, and a profound acquaintance with the biblical text; he does so with an eye to clear exposition and insightful application of the basic issues portrayed by the Apostle John.

In his commentary on the biblical text, Professor Womack gives special attention to the developing problem of the gnostic heresy. The representatives of this aberrant religious group were dedicated to a view of Christ which in a very real sense robbed him of both his humanity and his divinity. In much the spirit of Athens, their prideful intellect displaced God and relegated to the trash heap of foolishness and naivete those who sought to follow his word. Considering themselves to be above sin, they heralded the virtues of thought and intellectual enterprise while belittling the ignorant folk who believed that following Christ meant obeying his teachings.

Dr. Womack points out that although John said these false teachers were no longer to be considered part of the fellowship (2:19), they considered the church to be their mission field (2:26, 3:7). It therefore is incumbent on church leaders to "mark heresy promoters and not allow them to bring division in the body." It was obviously not the position of the Apostle John that "I'm O.K. and you're O.K." regardless of religious belief. Eusebius claimed that Polycarp, a disciple of John, reported to Irenaeus that on one occasion when the apostle entered the baths at Ephesus and saw the gnostic leader, Cerinthus inside, he immediately left the baths saying, "Let us flee, lest also the baths fall in, since Cerinthus is inside, the enemy of the truth." It is those who obey Christ that by so doing prove that they know him, while those who claim to know him without submitting to his will only prove themselves to be liars (2:3-6).

However, it is especially in this emphasis upon John's insistence that Christians who claim to love God must also love one another that Professor Womack challenges the hypocrisy of a self-centered and legalistic spirit. The refinement of this "son of thunder" into the "Apostle of Love" is presented as both a challenge and a hope for all of us. Jerome reports that when in old age John had to be carried to the place of assembly, he always greeted the church with the words, "little children, love one another." When, perhaps somewhat impatiently, he was asked why he always said the same thing, he responded, "Because this is the Lord's command, and enough is done when this is done."

I am honored to have the opportunity of recommending to you this faithful, and objective aid to your study and understanding of the words of the Holy Spirit as they were revealed through the Apostle John.

Carl Mitchell, Ph.D.

Professor of Bible & Religion

College of Bible & Religion

Harding University

Searcy, Arkansas

I would like to thank John Hunter, Dan Rees, and Saundra Tippett for their creative help. In the writing of 2 and 3 John, C. Michael Moss of Lipscomb University was gracious in allowing the editorial team to use material from a forthcoming book on John's epistles. A special thanks to Steve Cable and Chris DeWelt who have been a source of encouragement in the project.

I appreciate very much the kind words of Dr. Carl Mitchell of Harding University and for his support for the commentary that I have written. He is a friend and loyal brother.

Morris M. Womack

-College Press New Testament Commentary: with the NIV

INTRODUCTION

John's writings have been my favorite books of the Bible. This does not mean that they are more important than any others, but I like the spirit and tone as well as the content of his writings. They show how one can develop from a "son of thunder," as John was called by Jesus (Mark 3:17) to become the great apostle of love. His teachings on love are the deepest and most precious in the Bible. It was said early in church history (Jerome) that when John would come to the assembly of Christians, he would be carried to the door of the place of meeting where he would pat the Christians on the head, saying, "my little children, love one another."

The greatest memory I have about John comes from my freshman year in college when I began studying Greek. First John was the first place we began reading and translating. I remember it as a simple, clear, and challenging book. It was written in simple, unencumbered Greek, and this impression has stayed with me.

AUTHORSHIP

These three epistles we are studying are referred to as "general epistles." They were not written to specific churches, as were the letters by the apostle Paul. While Jesus was on earth, he selected three of his twelve disciples to be a sort of "inner circle." In his treatise on the life of Jesus, John referred to himself as "the disciple whom Jesus loved" (John 21:7). There are several indications of John's special relation to Jesus. He was one of the select three (Peter, James, and John) with Jesus at the transfiguration. He shared a lonely night in the Garden of Gethsemane prior to Jesus' trial and crucifixion, and he leaned on Jesus' breast and enjoyed a close encounter with Jesus at the last supper.

Some commentators prefer to separate the introductions to 1 John from one for 2 and 3 John. Given their differences, it is understandable to treat them accordingly. We will consider an overview of the three epistles together for this commentary. Traditionally, John the apostle has been accepted as the author of all three books but not without controversy over the centuries. First John is not structured like the typical first century letters and has not been called an epistle in the same light as both 2 and 3 John, which are very typical of early letter form and style. One of the greatest evidences for the books is that all three are found in the earliest Greek manuscripts. Irenaeus attributed authorship to John ( Against Heresies III, 16, 5, and 8).

Internal evidence for the three letters point to the same author as that of the Gospel of John most credibly because of the claim of being an eye witness (1 John 1:1-3). Language, key words, thought, scope and style are similar. A.E. Brooke in his commentary used the comparative work of John's first epistle with his Gospel by Holtzmann who wrote in 1882. The comparison of phrases and terminology provide sufficient evidence to convince the honest seeker of John's authorship of the first epistle. If the commonality of the first epistle with the other two can be shown, the authorship problem is settled on John the apostle. (For example, 1 John 2:7 compares with 2 John 5 and John 13:34-35. Second John 12 compares with 1 John 1:4 and John 15:11; 16:24. The use of "my children" in 3 John compares with 1 John 2:1, etc.)

DATE AND OCCASION

All three letters can be safely dated at the end of the Apostle John's life. If this is accurate, it explains the brevity of 2 and 3 John especially since they would have been written by an old man. We are at a loss to discover from the letters themselves when and from where they were written. John had been exiled to the Isle of Patmos, as is stated in the book of Revelation. Whether John wrote these while he was on the Isle of Patmos, we do now know. It is most commonly thought that John wrote from Ephesus in the last decade (the middle of the 90s) of the first century where John spent his last days.

One reason to handle all three books in one introduction is the fact that they share a common occasion with similar circumstances. Three major problems existed during this time: the spread of persecution by the Roman Empire, the development of false teachings of various kinds in the Christian community, and the rise and growth of Gnosticism. False prophets or false teachers were attacking the church and that prompted the need for an authoritative response (see the section below, Gnosticism, Docetism ). John, as perhaps the last living apostle at the time of writing, could speak with apostolic authority from the Lord. Deceivers and antichrists were calling to the sheep and the Lord sent John to shepherd God's flock. All three situations were faced with the need to strengthen fellowship among the true believers in order to recognize the counterfeit gospel being preached. The heretics were unsettling the firm moorings of the gospel causing some to doubt the first commands of Christ. Were they still loved by God? What is truth? Who are the children of God? Can I have one foot in heaven and also have one on earth? Did Jesus become a man? How could he be divine too? Who is my neighbor and how do I treat him? What if I do not feel saved? What if you have a problem with a "ruling elder?" Diotrephes in 3 John was wanting more authority. It is my view that this could well be the beginning of a striving for power. Ignatius, in the early second century, tells us of a bishop, elders, and deacons in some early churches. The bishop seems to begin to take power within the local church with the elders and deacons working "under" him. These questions challenge the letter writer for solid, inspired answers. John delivers!

Some commentators, such as Lenski and Marshall, have suggested that 2 and 3 John may have been written first and then 1 John. I simply mention this possibility and direct you to these commentators for further discussion.

Why did John write these short letters? First John 1John 5:13 specifically states the author's purpose in writing, "I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life." The theme of 2 John may be expressed in verse 9, "Anyone who runs ahead and does not continue in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son." John summarizes the content of 3 John in verse 11, "Dear friend, do not imitate what is evil but what is good. Anyone who does what is good is from God. Anyone who does what is evil has not seen God." Commentators vary in their opinions as to the epistles' key words and verses, but these will serve as one-verse representatives of their respective themes.

RECIPIENTS

It has been suggested that 1 John was a circular or an encyclical letter much like Paul's letter to the Ephesians. This is partially reasoned from the lack of an addressee. If both of these books were connected to Ephesus, they may have shared a similar tradition. If 2 and 3 John were also encyclical, they were intended to be passed around to various churches and individuals for all to read. All three of John's letters are sent to Christians. Other than that we do not know who they were or where they lived. Area churches in Asia Minor (now Turkey) have been the most commonly proposed recipients. This opinion is based on the place of composition being Ephesus and that strikingly similar heresies are addressed, albeit incipient, in the earlier writings of the apostle Paul. John must have given much tender care and love to many of these churches in his last years around Ephesus. Based on Jesus' charging John to care for Mary at the time of the crucifixion, it is believed that Mary went home with John and spent her life at Ephesus. There is a traditional tomb of Mary in the ancient ruins of Ephesus today. John may have played an actual role in the founding and fostering of the church there.

GNOSTICISM, DOCETISM

What we face today in humanistic and New Age teachings we can identify as merely a refashioning of the old gnostic falsehoods. There is indeed nothing new under the sun! To understand the noxious weeds we fight today, we must turn back the pages of time to expose their beginning roots.

Whatever part John played in the birth and development of the Ephesian congregation, he was certainly involved in protecting them from the encroaching dangers of Gnosticism in the final years of the first century and following. As a witness to all of Jesus' personal ministry, John was quite capable of bearing witness to the historical Jesus and could certainly testify of the dual human/divine nature of Jesus Christ.

The rise and development of Gnosticism had a tremendous impact on the Christian movement. Around the middle of the first century, a monster in the form of Gnosticism arose that threatened the very roots of the Christian religion. The apostle Paul used the term (pseudônymou gnôseôs, "falsely-named knowledge") to identify this threat, Gnosticism (1 Tim 6:20). It presented a new worldview on the relationship between God and humanity which threatened Christianity at the time of its burgeoning growth.

Gnosticism, in my view, was a combination of three major strains of thought: Zoroastrianism, Platonism, and Christianity. Zoroastrianism, the religion of Persia, contributed at least two major elements: dualism (the worship of two gods) and the light-darkness views of Gnosticism (referred to in both John's Gospel and the Epistles of John). The dualism - the presence of two gods (a god of the Old Testament who created all things including evil and materialism and a god of the New Testament for the Gnostics whom they believed was the God of Jesus Christ) was expressed by Zoroastrianism by their two gods - Ahura Mazda (god of light) and Ahura Mainyu (god of darkness). The Jewish nation, having been exposed to the Persian religion during the Babylonian Captivity, were certainly influenced by this ideology.

Platonic and Neoplatonic philosophy contributed to the Gnostic theories through the concept of Plato's "world of ideas," which suggested that nothing exists except in an unseen world of ideas. The gods could not be approached or seen, said the Gnostic. God was at a distance from humankind, the Gnostics argued. In gnostic thought, humans could approach God through a series of "aeons" or "angelic" types of beings.

Some of the elements of Christianity found a welcome home among the Gnostics. The goodness of the God of the New Testament and the importance of knowing about God were some of these elements. The followers of the gnostic religion created a higher level of Christians, the gnostic Christians whom they regarded as the ultimate essence of their spiritual life.

John was not called one of the "sons of thunder" for nothing! Over the course of his lifetime he learned to direct his anger, or euphemistically called "righteous indignation," toward heretical causes aimed at the Christ. One of John's crucial reasons for writing was to answer the attacks by the false teachers faced by the recipients of all three letters.

Christians saw Gnosticism as a threat to the church as early as the last half of the first century. We can find some elements in some of Paul's writings and certainly in John's first epistle. When many biblical critics, especially the critics of the Tübingen school and others in America, began their critical analyses of the New Testament, they generally agreed that many of the New Testament books could not have been written in the first century because they reflected and even opposed the Gnostics, which they argued did not exist until the second century. At that time, many scholars argued that Gnosticism was a second-century phenomenon. I argued in the late 1950s that it originated much earlier. In fact, I wrote that "Until fairly recent times, scholars did not realize the vast span of history that Gnosticsim had. Though it was not called such, it can be traced to pre-Christian times." This claim was questioned by some, but later research by more eminent scholars than I have supported this theory. William F. Albright, eminent paleontologist, had espoused the late authorship of several canonical books of the New Testament. However, near the end of his life he wrote, "all the New Testament books were probably written during the late forties and the early eighties of the first century A.D., possibly even between A.D. 50 and A.D. 75."

The gnostic movement was a prominent influence on first century thought, very strong by the end of the century. That Gnosticism was prominent by the middle of the first century is further evidenced by the presence of the Nag Hammadi Manuscripts, gnostic documents discovered in the late 1940s. They are believed by some to have been nearly as old as the Dead Sea Scrolls. They are gnostic in character and must have been known by many of the period. Gnosticism was a dualistic religion (arguing for the existence of two opposing gods) and taught that Jesus was not really human but that Jesus was probably adopted by God at the time of his baptism (often referred to as the "Adoptionist Theory"). It was a divisive religion and was causing many problems in the early church.

Incipient Gnosticism had been introduced in Colossians and somewhat in Corinthians. John in his letters continues the battle he addressed in his Gospel, the battle most likely directed against "archheretic Cerinthus" and his docetic followers. One of the major concepts of the Christian gnostic movement was that Jesus was not born of human flesh, but that he only seemed to be human, hence the docetic philosophy. John had answered the docetic teaching that Jesus only "seemed" to be in the flesh with his poetic Gospel opening. Later in 19:16-37, he explicitly describes the reality of Jesus' crucifixion.

The opening verses of 1 John clearly answered some of the heresy by giving an eyewitness account of knowing Jesus. As the popular saying goes, "been there, done that." John could say, "I have been there and seen Jesus do that." John also addressed the false belief "we have no sin" because they treated sin with indifference. And, there was no "special knowledge" or "special illumination" to be obtained by a few! Contrary to the false teachings, Jesus did come in the flesh and suffered and rose from the dead to give us life. John and those with him knew Jesus intimately. Jesus, Son of God, Creator of life, appointed John as an apostle with all the rights and authority given by God. Any commands are to come from God and not from man.

STRUCTURE AND STYLE

Alexander Ross organizes the main part of 1 John, apart from the preface and conclusion, under two main points: I. God Is Light (1 John 1:5-2:29), and II. God Is Love (1 John 3:1-5:12). Robert Law outlined 1 John according to cycles of tests for truth and righteous living. Regarding 2 and 3 John, virtually all commentators provide a simple outline for their brief contents.

J.W. Roberts offers a unique analysis of John's letters in relationship to his peculiar style. Among the ones Roberts describes are John's use of "Antithetic Parallelism" (Hebrew device of contrasting two thoughts), "Genuine Antithesis" (or reverse of the same statement, as in 1 John 3:7-10), "Recapitulation" (as in 1 John 3:4a, repeating a word like "sin," "love," or "truth" and discussing it), "Word Parenthesis" ("inclusion of a thought unit between the first and last use of the same word" as in 1 John 5:16), and "Anaphora" (beginning with the same phrase like "If we say").

John's three letters have endeared themselves to the church since they were written in the first century. The original writer and the original audience have a much clearer view of things than we do. Were John's words heeded by his recipients? Obviously some did because the gospel message has continued through the preservation of the letters. As long as they are taught and preached, they will continue to instruct, warn, and encourage their readers. God bless you as you nobly search the Scriptures with the Lord Jesus.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Arndt, William F. and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . Chicago and London: University of Chicago Press, 1979.

Barclay, William. The Letters of John . Philadelphia: Westminster, 1976.

Barker, Kenneth, Ed. The NIV Study Bible . Grand Rapids: Zondervan, 1995.

Brooke, A.E. A Critical and Exegetical Commentary on the Johannine Epistles . The International Critical Commentary. Edinburgh: T. & T. Clark, 1971.

Bruce, F.F. The Epistles of John: Introduction, Exposition and Notes . Grand Rapids: Eerdmans, 1970.

Burdick, Donald W. The Epistles of John . Chicago: Moody, 1970.

Burge, G.M. "John, Letters of." Dictionary of the Later New Testament & Its Development , pp. 587-599 . Edited by Ralph P. Martin & Peter H. Davids. Downers Grove: InterVarsity, 1997.

Dodd, C.H. The Johannine Epistles . New York: Harper & Brothers, 1946.

Fiensy, David. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994. Revised 1997.

Harrison, Everett F. Introduction to the New Testament . Grand Rapids: Eerdmans, 1971.

Law, Robert. The Tests of Life: A Study of the First Epistle of St. John . 3rd ed. Grand Rapids: Baker, 1968.

Lenski, R.C.H. The Interpretation of the Epistles of St. Peter, St. John and St. Jude . Minneapolis: Augsburg, 1996.

Marshall, I. Howard. The Epistles of John . The New International Commentary of the New Testament. Edited by Ned B. Stonehouse, F.F. Bruce and Gordon D. Fee. Grand Rapids: Eerdmans, 1978.

McDowell, Edward A. Hebrews-Revelation . The Broadman Bible Commentary. Vol. 12. Nashville: Broadman, 1972.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament . 3rd ed. New York: United Bible Societies, 1971.

Roberts, J.W. The Letters of John. The Living Word Commentary. Edited by Everett Ferguson. Vol. 18. 2nd printing. Austin, TX: Sweet, 1969.

Robinson, John A. T. Redating the New Testament . Philadelphia: Westminster, 1976.

Ross, Alexander. Commentary on the Epistles of James and John . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1970.

Schaff, Phillip. History of the Christian Church . 8 vols. Grand Rapids: Eerdmans, 1950.

Smith, David. The Expositor's Greek Testament . Edited by W. Robertson Nicoll. 5 vols. New York: Hodder and Stoughton, 1922.

Smith, J.B. Greek-English Concordance to the New Testament . Scottdale, PA: Herald Press, 1955.

Staton, Knofel. Thirteen Lessons on First, Second, and Third John . Joplin: College Press, 1980.

Stott, John R.W. The Letters of John: Introduction and Commentary . Tyndale New Testament Commentaries. 1988. Reprint, Grand Rapids: Eerdmans, 1995.

Trench, Richard. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1953.

Watson, D.F. "Rhetoric, Rhetorical Criticism," Dictionary of the Later New Testament & Its Development , pp. 1041-1051. Edited by Ralph P. Martin & Peter H. Davids. Downers Grove: InterVarsity, 1997.

Westcott, Brooke Foss. The Epistles of St. John: The Greek Text with Notes and Essays . London: Macmillan, 1883.

Wilkins, M.J. "Pastoral Theology," Dictionary of the Later New Testament & Its Development , pp. 876-882. Edited by Ralph P. Martin & Peter H. Davids. Downers Grove: InterVarsity, 1997.

Wright, D.F. "Docetism," Dictionary of the Later New Testament & Its Development , pp. 306-309. Edited by Ralph P. Martin & Peter H. Davids. Downers Grove: InterVarsity, 1997.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DLNT Dictionary of the Later New Testament

KJV King James Version

NEB New English Bible

NIV New International Version

RSV Revised Standard Version

-College Press New Testament Commentary: with the NIV

College: 1 John (Outline)

OUTLINE

I. THE WORD OF LIFE - 1:1-4

II. LIFE WITH GOD AND THE WORLD - 1:5-2:27

A. The Way of Light and Darkness - 1:5-7

B. Admitting Our Sin - 1:8-10

C. The Atoning Sacrifice - 2:1-2

D. Keeping God's Commandments - 2:3-6

E. A New Commandment - 2:7-8

F. In the Light or in the Darkness - 2:9-11

G. John's Reasons for Writing - 2:12-14

H. Christians and the World - 2:15-17

I. Warnings against Antichrists - 2:18-27

III. GOD'S LOVE FOR US/OUR LOVE FOR ONE ANOTHER - 2:28-3:24

A. Children of God - 2:28-29

B. God's Love for His Children - 3:1-3

C. Warnings against Sin - 3:4-10

D. Love One Another - 3:11-24

IV. TESTING THE SPIRITS/TRUSTING GOD - 4:1-5:12

A. Testing the Spirits - 4:1-6

B. God's Love and Our Love - 4:7-21

C. Faith in the Son of God - 5:1-5

D. The Three Witnesses - 5:6-12

V. CONCLUDING REMARKS - 5:13-21

-College Press New Testament Commentary: with the NIV

Lapide: 1 John (Book Introduction)

PREFACE TO THE FIRST EPISTLE

OF S. JOHN.

——o——

I mention three things by way of preface. First, concerning the authority of the Epistle. Second,  concerning the author. Third, concerning the argument.

1. It is of faith that this Epistle is canonical Scripture. This is the general belief of the whole Church, expressed both elsewhere and in the Council of Trent ( sess. 4). Here observe that the canonical books of Holy Scripture are of two kinds. The first are called proto-canonical , because they have been accounted canonical in all ages by all Christians, so that of their authority none of the orthodox have ever been in doubt.

The second kind are called deutero-canonical , because at one time the Church or the Fathers doubted of their authority, but they were subsequently received into the canon by all men. Such are the books of Esther, Baruch, part of Daniel, Tobias, Judith, Wisdom, Ecclesiasticus, two books of the Maccabees, certain portions of the Gospels of S. Mark, S. Luke, or S. John, the Epistle to the Hebrews, the Epistle of James, the second of Peter, the second and third of John, the Epistle of Jude, and the Apocalypse. All the rest are proto-canonical. Among them, therefore, is this Epistle of S. John, with the exception of one verse, concerning which in its place. This is what Eusebius says of this Epistle ( H. E. 3. 24), "Among those things which John wrote after his Gospel, his first Epistle is also received both by the ancients and the moderns without any hesitation." Moreover, it is equally received by ancient and modern heretics. And S. Augustine says ( Tract . 7, in Epis. 1 Joan .), "That Epistle is canonical which is read by all nations, is accepted by the authority of the whole world, which itself has edified the whole world." And Dionysius of Alexandria, says, "The Gospel and the first Epistle of John are not only without fault, but are written with the utmost elegancy of style, the greatest weight of their sentiments and with perfect diction."

2. The orthodox are all agreed that the author of this Epistle is S. John the Apostle, as the inscription gives it. The same is indicated by the style of the Epistle in all things agreeable to S. John's Gospel, so beautiful, and flowing with the honey of charity, plainly indicating its source, the fair and loving breast of S. John. Add to this that he inculcates the same things in this Epistle which he does in his Gospel, as Eusebius well observes ( H. E. 7. 25), "He who reads carefully will find frequently in both, the words 'life,' 'light,' 'departure from darkness,' 'the truth,' 'grace,' 'joy,' 'the flesh and blood of the Lord,' 'judgment,' 'the remission of sins,' 'the love of God towards us,' 'the command to love one another,' 'the rebuke of the world, the devil, and antichrist,' 'the promise of the Holy Ghost;' he will find everywhere 'the Father and the Son.' And if the character of both writings be observed in all things, there will be found altogether the same sense and form of expression in both the Gospel and the Epistle."

3. The object of the Epistle is, first, to teach the true faith, hope, and charity: the faith both concerning the Holy Trinity and the Incarnate Word, of which assuredly no one has treated more fruitfully than S. John both in his Gospel and in this Epistle. And for this reason he is called by S. Dionysius, Athanasius, Cyril, Chrysostom, Epiphanius and others generally, John the Theologian.

Moreover, this is a Catholic Epistle, that is circular and general, written to all Christians throughout the world, like the Epistles of S. Peter, S. James, and S. Jude. Some, however, of the ancients say that this Epistle of John was written expressly to the Parthians. So Pope Hyginus ( Epist. 1), Pope John II. ( Epist. ad Valer .), S . Augustine ( Lib . 2 quæst. Evang. c. 39), Idacius ( Lib. de Trin .) and others. Our Serarius suspects that Patmos ought here to be read instead of Parthos. For John being banished by Domitian to the Isle of Patmos, converted its inhabitants to Christ. Junius, a Calvinist, against Bellarmine ( Lib. 2 de Verbo Dei, cap. 15 num. 22), understands by Parthians, not the inhabitants of Parthia, but pious exiles distant from their native land. For in the Scythian language exiles were formerly called Parthi , from the Hebrew word pur , i.e., to divide. To the Parthians , then, would mean the same thing as to the tribes which are in the dispersion, as S. James says in his Epistle, and "to the elect strangers of the dispersion," as S. Peter says, in the beginning of his Epistle. But exiles, impious as well as pious, were called Parthi by the Scythians, not by the Greeks or Hebrews, such as was St. John. For otherwise S. Peter and S. James, who write to the dispersed, would have written to the Parthians. Properly, therefore, I understand Parthians here to mean those whose name and empire were at that time widely extended, and embraced several nations, the Persians among them. Now there are in Parthia many Jews as well as Christians, both of Jewish and Gentile extraction, to all of whom S. John here writes.

S. John then wrote to the Parthians, either because he had formerly been amongst them and taught them the faith of Christ, as Baronius and others think, or else because many of the Ephesians and other natives of Asia Minor, to whom S. John had preached, and who had been converted to Christ, had migrated into the nearer regions of Parthia and Persia.

All writers agree that this Epistle was written in Greek. There is no reason for wonder that S. John does not give his name at the beginning of the Epistle. Neither did S. Paul in the Epistle to the Hebrews. The same is the case with many modern writers who do not prefix their names to the beginning of their letters, but subscribe them at the end. Besides, the Holy Spirit was the Author of this Epistle rather than S. John. As S. Gregory says ( Præfat. in Job c. i.), "It is altogether vain to ask for the Author of this Epistle, since it is faithfully believed to have been the Holy Ghost. He then wrote these words who commanded them to be written. If we should receive a letter from any great man, we should look upon it as a ridiculous question to ask with what pen it had been written."

S. John appears to have been an old man, and altogether forgetful of earthly things, and panting after Christ, both when he wrote this Epistle and also his Gospel. He was so absorbed in the greatness of the mystery that he omitted both his name and the salutation, and by so doing carries the reader with him in such a manner as to intimate that he was the writer of the Epistle as well as the Gospel. So Thomas Anglicus. The same thing is sufficiently indicated by the words of the first Epistle, by which one is made wonderfully full of sweetness and delight with Christ Incarnate. Lastly, it is plain that S. John wrote these words in extreme old age, from the words themselves in which he calls himself the Elder, and the faithful his little children. The precise date when he wrote is uncertain: but it seems to have been about the same time that he wrote the Gospel, for there is a great agreement between the Epistles and the Gospel. This has led Baronius to assign the same date to both, namely, A.D. 99, which was the seventh year of Pope S. Clement, and the first of the Emperor Nerva.

S. Gregory concludes with the following golden words ( Hom. 15 in Ezech .): "Do we seek to have our hearts inflamed with the fire of love? Then let us ponder over the words of S. John, for everything that he says is filled with the fire of love." He breathes, repeats and enforces nothing else but the love of God, of Christ, and of our neighbour. He is like old men and lovers, who think and speak of nothing else but what they love and have loved all their lives.