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1 John Chapter
Four
1 John 4
Now, to make use of this last proof, caution was
required, for many false prophets would assume, and even in the time of the
apostle had already assumed, the semblance of having received communications
from the Spirit of God, and insinuated themselves among the Christians. It was
necessary therefore to put them on their guard, by giving them the sure mark of
the real Spirit of God. The first of these was the confession of Jesus come in
the flesh. It is not merely to confess that He is come, but to confess Him thus
come. The second was that He who really knew God hearkened to the apostles. In
this way the writings of the apostles become a touchstone for those who pretend
to teach the assembly. All the word is so, doubtless; but I confine myself here
to that which is said in this place. The teaching of the apostles is formally a
touchstone for all other teaching-I mean that which they themselves taught
immediately. If any one tells me that others must explain or develop it to have
the truth and certainty of faith, I reply, "You are not of God, for he who
is of God hearkens to them; and you would have me not to hearken to them; and
whatever may be your pretext, you prevent my doing so." The denial of
Jesus come in the flesh is the spirit of Antichrist. Not to hear the apostles
is the provisional and preparatory form of the evil. True Christians had
overcome the spirit of error by the Spirit of God who dwelt in them.
The three tests of true Christianity are now distinctly laid down, and
the apostle pursues his exhortations, developing the fullness and intimacy of
our relationships with a God of love, maintaining that participation of nature
in which love is of God, and he who loves is born of God-partakes therefore of
His nature, and knows Him (for it is by faith that he received it) as partaking
of His nature. He who loves not does not know God. We must possess the nature
that loves in order to know what love is. He then who does not love does not
know God, for God is love. Such a person has not one sentiment in connection
with the nature of God; how then can he know Him? No more than an animal can
know what a man's mind or understanding is when he has not got it.
Give especial heed, reader, to this immense prerogative,
which flows from the whole doctrine of the epistle. The eternal life which was
with the Father has been manifested and has been imparted to us: thus we are
partakers of the divine nature. The affections of that nature acting in us
rest, by the power of the Holy Ghost, in the enjoyment of communion with God
who is its source; we dwell in Him and He in us. The first thing is the
statement of the truth in us. The actings of this nature prove that He
dwells--that, if we thus love, God Himself dwells in us. He who works this love
is there. But He is infinite and the heart rests in Him; we know at the same
time that we dwell in Him and He in us, because He has given us of His Spirit.
But this passage, so rich in blessing, demands that we should follow it with
order.
He begins with the fact that love is of God. It is His
nature: He is its source. Therefore he who loves is born of God, is a partaker
of His nature. Also he knows God, for he knows what love is, and God is its
fullness. This is the doctrine which makes everything depend on our
participation in the divine nature.
Now this might be transformed on the one hand into
mysticism,--by leading us to fix our attention on our love for God, and love in
us, that being God's nature, as if it was said, love is God, not God is love, and
be seeking to fathom the divine nature in ourselves; or to doubt on the other,
because we do not find the effects of the divine nature in us as we would. In
effect, he who does not love (for the thing, as ever in John, is expressed in
an abstract way) does not know God, for God is love. The possession of the
nature is necessary to the understanding of what that nature is, and for the
knowledge of Him who is its perfection.
But, if I seek to know it and have or give the proof of it, it is not
to the existence of the nature in us that the Spirit of God directs the
thoughts of the believers as their object. God, he has said, is love; and this
love has been manifested towards us in that He has given His only Son, that we
might live through Him. The proof is not the life in us, but that God has given
His Son in order that we might live, and further to make propitiation for our
sins. God be praised! we know this love, not by the poor results of its action
in ourselves, but in its perfection in God, and that even in a manifestation of
it towards us, which is wholly outside ourselves. It is a fact outside
ourselves which is the manifestation of this perfect love. We enjoy it by
participating in the divine nature; we know it by the infinite gift of God's
Son. The exercise and proof of it are there.
The full scope of this principle and all the force of its
truth are stated and demonstrated in that which follows. It is striking to see
how the Holy Spirit, in an epistle which is essentially occupied with the life
of Christ and its fruits in us, gives the proof and full character of love in
that which is wholly without ourselves. Nor can anything be more perfect than
the way in which the love of God is here set forth, from the time it is
occupied with our sinful state till we stand before the judgment-seat. God has
thought of all: love towards us as sinners, verses 9,10; in us as saints, verse
12; with us as perfect in our condition in view of the day of judgment, verse
17. In the first verses, the love of God is manifested in the gift of Christ;
first, to give us life-we were dead; secondly, to make propitiation-we were
guilty. Our whole case is taken up. In the second of these verses the great
principle of grace, what love is, where and how known, is clearly stated in words
of infinite importance as to the very nature of Christianity. Herein is love,
not that we have loved God (that was the principle of the law), but in that He
has loved us, and has given His Son to make propitiation for our sins. Here,
then, it is that we have learnt that which love is. It was perfect in Him when
we had no love for Him; perfect in Him in that He exercised it towards us when
we were in our sins, and sent His Son to be the propitiation for them. The
apostle then affirms, no doubt, that he who loves not knows not God. The
pretension to possess this love is judged by this means; but in order to know
love we must not seek for it in ourselves, but seek it manifested in God when
we had none. He gives the life which loves, and He has made propitiation for
our sins
And now with regard to the enjoyment and the privileges
of this love:-if God has so loved us (this is the ground that He takes) we
ought to love one another.
No one has ever seen God: if we love one another, God
dwells in us. His presence, Himself dwelling in us, rises in the excellency of
His nature above all the barriers of circumstances, and attaches us to those
who are His. It is God in the power of His nature which is the source of
thought and feeling and diffuses itself among them in whom it is. One can
understand this. How is it that I love strangers from another land, persons of
different habits, whom I have never known, more intimately than members of my
own family after the flesh? How is it that I have thoughts in common, objects
infinitely loved in common, affections powerfully engaged, a stronger bond with
persons whom I have never seen, than with the otherwise dear companions of my
childhood? It is because there is in them and in me a source of thoughts and
affections which is not human. God is in it. God dwells in us. What happiness!
What a bond ! Does He not communicate Himself to the soul? Does He not render
it conscious of His presence in love? Assured]y, yes. And if He is thus in us,
the blessed source of our thoughts, can there be fear, or distance, or
uncertainty, with regard to what He is? None at all. His love is perfect in us.
We know Him as love in our souls: the second great point in this remarkable
passage, the enjoyment of divine love in our souls.
The apostle has not yet said,"We know that we dwell
in him." He will say it now. But, if the love of the brethren is in us,
God dwells in us. When it is in exercise, we are conscious of the presence of
God, as perfect love in us. It fills the heart, and thus is exercised in us.
Now this consciousness is the effect of the presence of His Spirit, as the
source and power of life and nature, in us. He has given us, not here "his
Spirit"-the proof that He dwells in us, but "of his Spirit;" we
participate by His presence in us in divine affection through the Spirit, and
thus we not only know that He dwells in us, but the presence of the Spirit,
acting in a nature which is that of God in us, makes us conscious that we dwell
in Him. For He is the infiniteness and perfection of that which is now in us.
The heart rests in this, and enjoys Him, and is hidden
from all that is outside Him, in the consciousness of the perfect love in which
(thus dwelling in Him) one finds oneself. The Spirit makes us dwell in God, and
gives us thus the consciousness that He dwells in us. Thus we, in the savour
and consciousness of the love that was in it, can testify of that in which it
was manifested beyond all Jewish limits, that the Father sent the Son to be the
Saviour of the world. We shall see further another character of it.
If we compare verse 12 of our chapter 4 with chapter 1:18
of the Gospel by John, we shall better apprehend the scope of the apostle's
teaching here. The same difficulty, or if you will, the same truth is presented
in both cases. No one has ever seen God. How is this met?
In John 1:18 the only begotten Son, who is in the bosom
of the Father, He has declared Him. [1] in the most perfect intimacy, in the most
absolute proximity and enjoyment of the Father's love, the one eternal,
sufficient object that knew the love of the Father as His only Son, has
revealed Him unto men as He has Himself known Him. What is the answer in our
epistle to this same difficulty? "If we love one another, God dwelleth in
us, and his love is perfected in us." By the communication of the divine
nature, and by the dwelling of God in us, we inwardly enjoy Him as He has been
manifested and declared by:His only Son. His love is perfect in us, known to
the heart, as it has been declared in Jesus. The God who has been declared by
Him dwells in us. What a thought! that this answer to the fact that no one has
ever seen God is equally, that the only Son has declared Him, and that He dwells
in us. What light this throws upon the words, "which thing is true in him
and in you!" [2] For it is in that Christ has become our life
that we can thus enjoy God and His presence in us by the power of the Holy
Ghost. And from this we have seen that the testimony of verse 14 flows.
We see, also, the distinction between God dwelling in us
and we in God, even in that which Christ says of Himself. He abode always in
the Father, and the Father in Him; but He says, "The Father who dwelleth
in me, he doeth the works." Through His word the disciples ought to have
believed in them both; but in that which they had seen-in His works--they had
rather seen the proof that the Father dwelt in Him. They who had seen Him had
seen the Father. But when the Comforter was come, at that day they should know
that Jesus was in His Father-divinely one with the Father.
He does not say that we are in God, nor in the Father, [3] but that we dwell in Him, and we know it,
because He has given us of His Spirit. We have already noticed that He says
(chap. 3:24) "hereby we know that he God abideth in us, because he has
given us his Spirit." Here he adds, We know that we dwell in God, because
it is-not the manifestation, as a proof, but-communion with God Himself. We
know that we dwell in Him, always as a precious truth-an unchangeable fact;
sensibly, when His love is active in the heart. Consequently it is to this
activity that the apostle immediately turns by adding "and we have seen
and do testify, that the Father sent the Son to be the Saviour of the
world." This was the proof for every one, of that love which the apostle enjoyed-as
all believers do-in his own heart. It is important to notice how the passage
thus first presents the fact of God's dwelling in us, then the effect (as He is
infinite), our dwelling in Him, and then the realisation of the first truth in
conscious reality of life.
We may remark here that, while God's dwelling in us is a
doctrinal fact and true of every real Christian, our dwelling in Him, though
involved in it, is connected with our state. Thus chapter 3:24, "He that
keepeth his commandments dwelleth in him, and he in him." Chapter 4:16,
"He that dwelleth in love dwelleth in God and God in him.''
Love one to another is indeed taken as the proof that God
is there, and His love is perfected in us-this to contrast the manner of His
presence with that of Christ. (John 1:18) But, what we thus know is dwelling in
Him and He in us. In each case this knowledge is by the Spirit. Verse 15 is the
universal fact: verse 16 brings it fully up to its source. We have known and
believed the love that God hath to us. His nature is there declared in itself
(for we joy in God); God is love, and he who dwells in love dwells in God and
God in him. There is none anywhere else: if we partake of His nature, we
partake of it, and he who abides in it abides in God who is the fullness of it.
But then remark that while what He is is insisted on, His personal being is
carefully insisted on. He dwells in us.
And here comes in a principle of deep importance. It
might perhaps be said that this dwelling of God in us and our dwelling in Him
depended on a large measure of spirituality, the apostle having in fact spoken
of the highest possible joy. But although the degree in which we intelligently
realise it is in effect a matter of spirituality, yet the thing in itself is
the portion of every Christian. It is our position, because Christ is our life,
and because the Holy Ghost is given us. "Whosoever shall confess that
Jesus is the Son of God, God dwelleth in him and he in God." How great the
grace of the gospel! How admirable our position because it is in Jesus that we
possess it! It is important to hold fast this, that it is the portion of every
Christian, the joy of the humble, the strongest reproach to the conscience of
the careless.
The apostle explains this high position by the possession
of the divine nature-the essential condition of Christianity. A Christian is
one who is a partaker of the divine nature, and in whom the Spirit dwells. But
the knowledge of our position does not flow from the consideration of this
truth, though it depends on its being true, but of that of God's own love, as
we have already seen. And the apostle goes on to say "We have known and
believed the love that God has to us." This is the source of our knowledge
and enjoyment of these privileges, so sweet and so marvelously exalted, but so
simple and so real to the heart when they are known.
We have known love, the love that God has for us, and we
have believed it. Precious knowledge! by possessing it we know God; for it is
thus that He has manifested Himself. Therefore can we say, "God is
love." There is none beside. Himself is love. He is love in all its
fullness. He is not holiness, He is holy; but He is love. He is not
righteousness; He is righteous. [4]
By dwelling then in love I dwell in Him, which I could
not do unless He dwelt in me, and this He does. Here he puts it first, that we
dwell in Him, because it is God Himself who is before our eyes, as the love in
which we dwell. Therefore, when thinking of this love, I say that I dwell in
Him, because I have in my heart the consciousness of it by the Spirit. At the
same time this love is an active energetic principle in us; it is God Himself
who is there. This is the joy of our position-the position of every Christian.
Verses 14 and 16 present the twofold effect of the
manifestation of this love.
First, the testimony that the Father has sent the Son to
be the Saviour of the world. Quite outside the promises made to the Jews (as
everywhere in John), this work is the fruit of that which God Himself is.
Accordingly whosoever confesses Jesus to be that Son enjoys all the fullness of
its blessed consequences.
Secondly, the Christian has believed for himself in this
love, and he enjoys it according to its fullness. There is only this
modification of the expression of the glorious fact of our portion-that the
confession of Jesus as the Son of God is primarily here the proof that God
dwells in us, although the other part of the truth equally says that he who
confesses Him dwells also in God.
When speaking of our portion in communion, as believing
in this love, it is said, that he who dwells in love dwells in God; for in
effect that is where the heart is. Here also the other part of the truth is
equally true; God dwells in him likewise
I have spoken of the consciousness of this dwelling in
God, for it is thus only that it is known. But it is important to remember that
the apostle teaches it as a truth that applies to every believer. These might
have excused themselves for not appropriating these statements as too high for
them; but this fact judges the excuse. This communion is neglected. But God
dwells in every one who confesses that Jesus is Son of God, and he in God. What
an encouragement for a timid believer! What a rebuke for a careless one!
The apostle returns to our relative position, viewing God
as outside ourselves, as Him before whom we are to appear and with whom we have
always to do. This is the third great proof and character of love in which it
is complete, testifying, as I have already said, that God has thought on all as
to us from our sinful state to the day of judgment.
Herein is love perfect with us (in order that we may have
boldness for the day of judgment), namely, that as He is, such are we in this
world. In truth, what could give us a more complete assurance for that day than
to be as Jesus Himself-like the judge? He who will judge in righteousness is
our righteousness. We are in Him the righteousness according to which He will
judge. We are in respect of judgment as He is. Truly this can give us perfect
peace. But observe, that it is not only in the day of judgment that this is so
(it gives us boldness for it), but we are it in this world. Not as He was, but
in this world we are as He is, and have our known place already, as needed, and
according to the nature and counsels of God, for that day. It is ours as being
livingly identified with Him.
Now in love there is no fear; there is confidence. If I
am sure that a person loves me, I do not fear him. If I am only desiring to be
the object of his affection, I may fear that I am not so, and may even fear
himself. Nevertheless this fear would always tend to destroy my love for him
and my desire to be loved by him. There is incompatibility between the two
affections-there is no fear in love. Perfect love then banishes fear; for fear
torments us, and torment is not the enjoyment of love. He therefore who fears
does not know perfect love. And now what does he mean by "perfect love"?
It is that which God is, and which He has fully displayed in Christ, and given
us to know and to enjoy by His presence in us, so that we dwell in Him. The
positive proof of its complete perfectness is that we are such as Christ is. It
is manifested towards us, perfected in us, and made perfect with us. But that
which we enjoy is God, who is love, and we enjoy Him by His being in us, so
that love and confidence are in our hearts, and we have rest. That which I know
of God is that He is love, and love to me, and nothing else but love to me,
because it is Himself who is so. Therefore there is no fear. [5] If we inquire practically into the history,
so to speak, of these affections; if we seek to separate that which in the
enjoyment is united, because the divine nature in us, which is love, enjoys
love in its perfection in God (His love shed abroad in the heart by His
presence therefore); if we wish to specify the relationship in which our hearts
find themselves with God in regard to this, here it is: " we love him
because he, first loved us." It is grace and it must be grace because it
is God who is to be glorified.
Here, it will be worth our while to notice the order of
this remarkable passage. Verses 7-10: We possess the nature of God;
consequently we love, we are born of Him, and we know Him. But the
manifestation of love towards us in Christ Jesus is the proof of that love; it
is thus that we know it. Verses 11-16: We enjoy it by dwelling in it. It is
present life in the love of God by the presence of His Spirit in us; the
enjoyment of that love by communion, in that God dwells in us, and we thus
dwell in Him. Verse 17 His love is perfected with us; the perfection of that
love, viewed in the place that it has given us in view of judgment-we are, in
this world, such as Christ is. Verses 18-19: it is thus fully perfected with
us. Love to sinners, communion, perfection before God, give us the moral and
characteristic elements of that love-what it is in our relationship with God.
In the first passage, where the apostle speaks of the
manifestation of this love, he does not go beyond the fact that one who loves
is born of God. The nature of God (which is love) being in us, he who loves know#
Him, for he is born of Him-has His nature and realises what it is.
It is that which God has been with regard to the sinner
which demonstrates His nature of love. afterwards, that which we learnt as
sinners we enjoy as saints. The perfect love of God is shed abroad in the
heart, and we dwell in Him. As already with Jesus in this world, and as He is,
fear has no place in one to whom the love of God is a dwelling-place and rest.
Verse 20: the reality of our love to God, fruit of His
love to us, is now tested. If we say that we love God and do not love the
brethren, we are liars; for if the divine nature, so near us (in the brethren
near us), and Christ's value for them, does not awaken our spiritual
affections, how then can He who is afar off do so? This also is His
commandment, that he who loves God love his brother also. Obedience is found
here also. (Compare John 14:31)
Love for the brethren proves the reality of our love for
God. And this love must be universal, must be in exercise towards all
Christians, for whoever believes that Jesus is the Christ is born of God; and
he who loves a person will love one who is born of Him. And if the being born
of Him is the motive, we shall love all that are born of Him.
[1]
Note, it is not "was." It is never said in scripture, as often, He
left the Father's bosom; but "the only begotten Son who is in the bosom of
the Father." As so knowing God, He revealed Him on earth.
[2] This
gives us too, in their highest character and subject, the difference between
the gospel and Epistle.
[3] The
only expression in the word that has some resemblance to it is "the church
of the Thessalonians, which is in God the Father." This is addressed to a
numerous corporation in quite another sense.
[4]
Righteousness and holiness suppose reference to other things; thus, evil to be
known, rejection of evil, and judgment. Love, though exercised towards others,
is what He is in Him self. The other essential name that God bears is "
light." We are said to be "light in the Lord " as partakers of
the divine nature; not love, which is, though the divine nature, sovereign in
grace. We cannot therefore be said to be love. (See Eph. 4 & 5)
[5] It
is striking to see that he does not say, We ought to love Him because He first
loved us; but we love Him. We cannot know and enjoy love to us without loving.
The sense of love to us is always love. It is not known and valued without its
being there. My sense of love in another is love to him. We ought to love the
brethren, because it is not their love to us which is the spring of it, though
it may nourish it in this way. But we love God because He first loved us
── John Darby《Synopsis of 1 John》
1 John 4
Chapter Contents
Believers cautioned against giving heed to every one that
pretends to the Spirit. (1-6) Brotherly love enforced. (7-21)
Commentary on 1 John 4:1-6
(Read 1 John 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?
Commentary on 1 John 4:7-13
(Read 1 John 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.
Commentary on 1 John 4:14-21
(Read 1 John 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, 2 Timothy 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《Concise Commentary on 1 John》
1 John 4
Verse 1
[1]
Beloved, believe not every spirit, but try the spirits whether they are of God:
because many false prophets are gone out into the world.
Believe not every spirit — Whereby any teacher is actuated.
But try the spirits — By
the rule which follows. We are to try all spirits by the written word: "To
the law and to the testimony!" If any man speak not according to these,
the spirit which actuates him is not of God.
Verse 2
[2] Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus
Christ is come in the flesh is of God:
Every spirit — Or
teacher.
Which confesseth —
Both with heart and voice.
Jesus Christ, who is come in the flesh, is of
God — This his coming presupposes, contains, and
draws after it, the whole doctrine of Christ.
Verse 3
[3] And
every spirit that confesseth not that Jesus Christ is come in the flesh is not
of God: and this is that spirit of antichrist, whereof ye have heard that it
should come; and even now already is it in the world.
Ye have heard —
From our Lord and us, that it cometh.
Verse 4
[4] Ye
are of God, little children, and have overcome them: because greater is he that
is in you, than he that is in the world.
Ye have overcome these seducers, because
greater is the Spirit of Christ that is in you than the spirit of antichrist
that is in the world.
Verse 5
[5] They are of the world: therefore speak they of the world, and the world
heareth them.
They —
Those false prophets.
Are of the world — Of
the number of those that know not God.
Therefore speak they of the world — From the same principle, wisdom, spirit; and, of consequence, the world
heareth them - With approbation.
Verse 6
[6] We
are of God: he that knoweth God heareth us; he that is not of God heareth not
us. Hereby know we the spirit of truth, and the spirit of error.
We — Apostles.
Are of God —
Immediately taught, and sent by him.
Hereby we know —
From what is said, 1 John 4:2-6.
Verse 7
[7]
Beloved, let us love one another: for love is of God; and every one that loveth
is born of God, and knoweth God.
Let us love one another — 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.
Verse 8
[8] He
that loveth not knoweth not God; for God is love.
God is love —
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.
Verse 12
[12] No
man hath seen God at any time. If we love one another, God dwelleth in us, and
his love is perfected in us.
If we love one another, God abideth in us — This is treated of, 1 John 4:13-16.
And his love is perfected — Has its full effect.
In us —
This is treated of, 1 John 4:17-19.
Verse 14
[14] And
we have seen and do testify that the Father sent the Son to be the Saviour of
the world.
And in consequence of this we have seen and
testify that the Father sent the Son - 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.
Verse 15
[15]
Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and
he in God.
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.
Verse 16
[16] And
we have known and believed the love that God hath to us. God is love; and he
that dwelleth in love dwelleth in God, and God in him.
And we know and believe — By the same Spirit, the love that God hath to us.
Verse 17
[17]
Herein is our love made perfect, that we may have boldness in the day of
judgment: because as he is, so are we in this world.
Hereby —
That is, by this communion with God.
Is our love made perfect; that we may — That is, so that we shall have boldness in the day of judgment - When
all the stout-hearted shall tremble.
Because as he —
Christ.
Is — All love.
So are we —
Who are fathers in Christ, even in this world.
Verse 18
[18]
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.
There is no fear in love — 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.
Verse 19
[19] We
love him, because he first loved us.
We love him, because he first loved us — 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?
Verse 20
[20] If a
man say, I love God, and hateth his brother, he is a liar: for he that loveth
not his brother whom he hath seen, how can he love God whom he hath not seen?
Whom he hath seen —
Who is daily presented to his senses, to raise his esteem, and move his
kindness or compassion toward him.
Verse 21
[21] And
this commandment have we from him, That he who loveth God love his brother
also.
And this commandment have we from him — Both God and Christ.
That he who loveth God love his brother — 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.
── John Wesley《Explanatory Notes on 1 John》
Chapter 4. The Knowledge of Spiritual
Fellowship
Perfect Love
Drive Out Fear
I. Test the
Spirits
II. The Meaning
of "God Is Love"
III. We Love
Because God First Loved Us
── Chih-Hsin
Chang《An Outline of
The New Testament》
Test The Spirits! (4:1-6)
INTRODUCTION
1. So far in this epistle, John has discussed what our relationship should be (or not be) in regards to: a. God - 1:5-6 b. Jesus - 2:3-4 c. The things in the world - 2:15 d. Sin - 3:4-5 e. Our brethren - 3:11 2. As chapter four begins, we find John exhorting us concerning a very real danger: false prophets! - cf. 4:1-6 [With another term of endearment ("beloved"), then, John exhorts his brethren to...] I. TEST THE SPIRITS! (1)
A. "DO NOT BELIEVE EVERY SPIRIT" 1. I.e., don't believe everything you hear, or everyone who claims to be from God 2. How foolish it would be to do so should be obvious... a. We would be in a constant state of confusion (believing one thing one moment, and another thing the next) b. We would be easily misled by those teaching error B. "TEST THE SPIRITS, WHETHER THEY ARE OF GOD" 1. The word "test" ("try", KJV) means... a. To examine, prove scrutinize (Thayer) b. To see whether a thing is genuine or not 2. So don't just accept what some teacher or preacher is saying; examine what is being taught 3. Those who have this attitude are highly commended in the Scriptures a. The Bereans - Ac 17:11 b. The Ephesians - Re 2:2 C. "BECAUSE MANY FALSE PROPHETS HAVE GONE OUT INTO THE WORLD" 1. This is the reason we must "test the spirits" 2. Others have also warned us of this fact... a. Jesus - Mt 7:15 b. Peter - 2 Pe 2:1-3 c. Paul - 2 Co 11:13-15 3. So we must examine, prove, and scrutinize those who would teach us! a. Even though some teachers might consider it insubordinate b. Even though some might not like the possible controversy it can cause 4. Whether one teaches in our classes, pulpits, radio, newspapers, etc., we must "test the spirits!" [But HOW shall we test the spirits? In our text, John shares with us several tests...] II. THE TESTS (2-3, 6)
A. DO THEY CONFESS THAT JESUS CHRIST HAS COME IN THE FLESH? 1. Verses 2-3 are best understood in light of the Gnostic-like errors that were prevalent at that time... a. In which some denied Jesus Christ actually came in the flesh - cf. 2 Jn 7 b. Whose doctrine was leading many astray, possibly because the false teachers claimed inspiration by the Spirit 2. But those who would teach such falsehood are not led by the Spirit of God, but possess the spirit of the Antichrist! - again cf. 2 Jn 7 B. DO THEY LISTEN TO THE APOSTLES OF CHRIST? 1. Verse 6 reveals how we can distinguish between "the spirit of truth" and "the spirit of error" a. Those who truly know God listen to the apostles b. Those who are not of God will reject them 2. I.e., does the teaching agree with what the apostles teach? a. For Jesus taught that to receive them was to receive Him and God - Jn 13:20 b. Thus the early church continued steadfastly in the apostles' doctrine - Ac 2:42 c. For they recognized their words as the commands of the Lord - 1 Co 14:37 d. And even the apostles recognized their fellow-apostles' writings as equivalent to inspired scriptures - e.g., 2 Pe3:15-16
-- Therefore, those who are of God will heed the apostles, and agree with their teaching! 3. This is a test that we can easily apply today on virtually every issue! a. But it implies knowledge and understanding of the apostles' doctrine on our part b. Yet that should not be a problem if we follow the example of the first church in Jerusalem C. THOUGH NOT MENTIONED BY JOHN, HERE ARE TWO MORE "TESTS"... 1. The test of Deu 18:21-22 a. To be used when a person claims to be a prophet of God b. If their prophecy fails, they are shown to be a false prophet 2. The test of Deu 13:1-4 a. To be used when wonders are performed, and prophecies seem to be fulfilled b. If their doctrine contradicts what God has already revealed, they are to be rejected (this is akin to what John wrote) CONCLUSION
1. In the midst of these warnings to "test the spirits", John provides some comforting words in verses 4-5 a. By being of God (because they have heeded the words of His apostles)... 1) They can overcome the false prophets 2) For the One in them is greater than he (Satan?) who is in the world b. Don't be surprised to see the world following after the false prophets... 1) For the false prophets are of the world and speak in a way as to appeal to the world 2) Therefore don't be deterred by the "apparent success" of the false teachers (size and numbers are not a proper measure of truth!) 2. In view of the proliferation of religions and various doctrines bombarding us today, all in the name of Christ and the Spirit of God, the exhortation of John is very relevant and important for us: "Beloved, do not believe every spirit,but test the spirits, whether they are of God"
Are you continuing steadfastly in the apostles' doctrine so you can properly apply the test?
An Exposition On Brotherly Love (4:7-21)
INTRODUCTION
1. Who is best known as "the apostle of love"? a. The apostle Paul is certainly worthy of such an appellation in view of his discourse on love in 1 Co 13:1-13 b. But because of the many references to love in his first epistle, John has come to be known as "the apostle of love" 2. We have already seen where John declared that love is evidence of... a. Abiding in the light, i.e., having fellowship with God - 1 Jn2:10; cf. 1:5-7
b. Being children of God - 1 Jn 3:10,14 3. And we have already seen where John has touched upon... a. The definition of love - 1 Jn 3:16 b. The value of love - 1 Jn 3:18-19 4. But now, in the passage which serves as the text for our study, John expounds upon the theme of brotherly love in much greater depth - 1 Jn 4:7-21 [In "An Exposition On Brotherly Love", John begins by reminding us that...] I. BROTHERLY LOVE IS EVIDENCE OF SONSHIP (7-8)
A. WE SHOULD LOVE ONE ANOTHER, FOR LOVE IS OF GOD... 1. As will be illustrated shortly, true love (the Greek word is agape, "active goodwill") emanates from God - 1 Jn 4:7a 2. That is because "God is love" - 1 Jn 4:8b a. Every action of His is motivated out of an "active goodwill" toward us b. This does not mean He overlooks sin, for God is also "light" - cf. 1 Jn 1:5-6 B. THOSE WHO LOVE, DEMONSTRATE THEIR SONSHIP... 1. They demonstrate that they are "born of God" and "know God" - 1 Jn 4:7b 2. But if one does not love as God does, then they have not yet come to truly know God - 1 Jn 4:8a [But lest any misconstrue the kind of love being discussed, he expandsupon the definition of true love mentioned earlier in 1 Jn 3:16...] II. BROTHERLY LOVE IS DEFINED BY GOD'S LOVE (9-11)
A. GOD MANIFESTED HIS LOVE THROUGH THE GIFT OF HIS SON... 1. He sent His "only begotten Son" - 1 Jn 4:9; cf. Jn 1:14,18;3:16,18
2. He sent His Son, not because we loved Him, but because He loved us - 1 Jn 4:10; cf. Ro 5:8 3. He sent His Son for two reasons: a. That we might live through Him - 1 Jn 4:9; Jn 10:10 b. That He might be the propitiation (an appeasing sacrifice) for our sins - 1 Jn 4:10 -- Jesus died not just to provide forgiveness, but also to provide new life! B. THIS IS THE KIND OF LOVE WE SHOULD HAVE... 1. If this is kind of love God has had toward us... a. I.e., active goodwill b. I.e., manifested unconditionally (to a certain extent, of course) 2. Then this is the kind of love we should have toward one another! a. Where we love, not because we are loved first b. But as God is love, so we are to be as His children! - cf. Lk 6:35 [With "brotherly love" properly defined, John continues to point out that...] III. BROTHERLY LOVE IS EVIDENCE OF FELLOWSHIP WITH GOD (12-16)
A. THROUGH BROTHERLY LOVE, GOD'S ABIDING IS POSSIBLE... 1. No one has seen God at any time - 1 Jn 4:12a ; cf. Jn 1:18 2. However, when we keep the command to love one another, God will abide in us, and His love will be perfected in us! - 1 Jn