Verse 2

Hereby--"Herein." know . . . the Spirit of God--whether he be, or not, in those teachers professing to be moved by Him. Every spirit--that is, Every teacher claiming inspiration by the HOLY SPIRIT. confesseth--The truth is taken for granted as established. Man is required to confess it, that is, in his teaching to profess it openly. Jesus Christ is come in the flesh--a twofold truth confessed, that Jesus is the Christ, and that He is come (the Greek perfect tense implies not a mere past historical fact, as the aorist would, but also the present continuance of the fact and its blessed effects) in the flesh ("clothed with flesh": not with a mere seeming humanity, as the DocetÃ&brvbr afterwards taught: He therefore was, previously, something far above flesh). His flesh implies His death for us, for only by assuming flesh could He die (for as God He could not), Heb 2:9-10, Heb 2:14, Heb 2:16; and His death implies His LOVE for us (Joh 15:13). To deny the reality of His flesh is to deny His love, and so cast away the root which produces all true love on the believer's part (Jo1 4:9-11, Jo1 4:19). Rome, by the doctrine of the immaculate conception of the Virgin Mary, denies Christ's proper humanity.

Verse 3

confesseth not that Jesus Christ is come in the flesh--IRENÆUS [3.8], LUCIFER, ORIGEN, on Mat 25:14, and Vulgate read, "Every spirit which destroys (sets aside, or does away with) Jesus (Christ)." CYPRIAN and POLYCARP support English Version text. The oldest extant manuscripts, which are, however, centuries after POLYCARP, read, "Every spirit that confesseth not (that is, refuses to confess) Jesus" (in His person, and all His offices and divinity), omitting "is come in the flesh." ye have heard--from your Christian teachers. already is it in the world--in the person of the false prophets (Jo1 4:1).

Verse 4

Ye--emphatical: YE who confess Jesus: in contrast to "them," the false teachers. overcome them-- (Jo1 5:4-5); instead of being "overcome and brought into (spiritual) bondage" by them (Pe2 2:19). Joh 10:8, Joh 10:5, "the sheep did not hear them": "a stranger will they not follow, but will flee from him: for they know not the voice of strangers." he that is in you--God, of whom ye are. he that is in the word--the spirit of Antichrist, the devil, "the prince of this world."

Verse 5

of the world--They derive their spirit and teaching from the world, "unregenerate human nature, ruled over and possessed by Satan, the prince of this world" [ALFORD]. speak they of the word--They draw the matter of their conversation from the life, opinions, and feelings of the world. the world heareth them-- (Joh 15:18-19). The world loves its own.

Verse 6

We--true teachers of Christ: in contrast to them. are of God--and therefore speak of God: in contrast to "speak they of the world," Jo1 4:5. knoweth God--as his Father, being a child "of God" (Jo1 2:13-14). heareth us--Compare Joh 18:37, "Every one that is of the truth, heareth My voice." Hereby-- (Jo1 4:2-6); by their confessing, or not confessing, Jesus; by the kind of reception given them respectively by those who know God, and by those who are of the world and not of God. spirit of truth--the Spirit which comes from God and teaches truth. spirit of error--the spirit which comes from Satan and seduces into error.

Verse 7

Resumption of the main theme (Jo1 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 Jo1 4:9 with Jo1 3:16, which Jo1 4:9 resumes; and Jo1 4:13 with Jo1 3:24, which similarly Jo1 4:13 resumes. At the same time, Jo1 4:7-21 is connected with the immediately preceding context, Jo1 4:2 setting forth Christ's incarnation, the great proof of God's love (Jo1 4:10). Beloved--an address appropriate to his subject, "love." love--All love is from God as its fountain: especially that embodiment of love, God manifest in the flesh. The Father also is love (Jo1 4:8). The Holy Ghost sheds love as its first fruit abroad in the heart. knoweth God--spiritually, experimentally, and habitually.

Verse 8

knoweth not--Greek aorist: not only knoweth not now, but never knew, has not once for all known God. God is love--There is no Greek article to love, but to God; therefore we cannot translate, Love is God. God is fundamentally and essentially LOVE: not merely is loving, for then John's argument would not stand; for the conclusion from the premises then would be this, This man is not loving: God is loving; therefore he knoweth not God IN SO FAR AS GOD IS LOVING; still he might know Him in His other attributes. But when we take love as God's essence, the argument is sound: This man doth not love, and therefore knows not love: God is essentially love, therefore he knows not God.

Verse 9

toward us--Greek, "in our case." sent--Greek, "hath sent." into the world--a proof against Socinians, that the Son existed before He was "sent into the world." Otherwise, too, He could not have been our life (Jo1 4:9), our "propitiation" (Jo1 4:10), or our "Saviour" (Jo1 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.

Verse 10

Herein is love--love in the abstract: love, in its highest ideal, is herein. The love was all on God's side, none on ours. not that we loved God--though so altogether worthy of love. he loved us--though so altogether unworthy of love. The Greek aorist expresses, Not that we did any act of love at any time to God, but that He did the act of love to us in sending Christ.

Verse 11

God's love to us is the grand motive for our love to one another (Jo1 3:16). if--as we all admit as a fact. we . . . also--as being born of God, and therefore resembling our Father who is love. In proportion as we appreciate God's love to us, we love Him and also the brethren, the children (by regeneration) of the same God, the representatives of the unseen God.

Verse 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, Jo1 4:11, Jo1 4:19-20. Thus Jo1 4:12 explains why, instead (in Jo1 4:11) of saying, "If God so loved us, we ought also to love God," he said, "We ought also to love one another." If we love one another, God dwelleth in us--for God is love; and it must have been from Him dwelling in us that we drew the real love we bear to the brethren (Jo1 4:8, Jo1 4:16). John discusses this in Jo1 4:13-16. his love--rather, "the love of Him," that is, "to Him" (Jo1 2:5), evinced by our love to His representatives, our brethren. is perfected in us--John discusses this in Jo1 4:17-19. Compare Jo1 2:5, "is perfected," that is, attains its proper maturity.

Verse 13

Hereby--"Herein." The token vouchsafed to us of God's dwelling (Greek, "abide") in us, though we see Him not, is this, that He hath given us "of His Spirit" (Jo1 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).

Verse 14

And we--primarily, we apostles, Christ's appointed eye-witnesses to testify to the facts concerning Him. The internal evidence of the indwelling Spirit (Jo1 4:13) is corroborated by the external evidence of the eye-witnesses to the fact of the Father having "sent His Son to be the Saviour of the world." seen--Greek, "contemplated," "attentively beheld" (see on Jo1 1:1). sent--Greek, "hath sent": not an entirely past fact (aorist), but one of which the effects continue (perfect tense).

Verse 15

shall confess--once for all: so the Greek aorist means. that Jesus is the Son of God--and therefore "the Saviour of the world" (Jo1 4:14).

Verse 16

And we--John and his readers (not as Jo1 4:14, the apostles only). known and believed--True faith, according to John, is a faith of knowledge and experience: true knowledge is a knowledge of faith [LUECKE]. to us--Greek, "in our case" (see on Jo1 4:9). dwelleth--Greek, "abideth." Compare with this verse, Jo1 4:7.

Verse 17

(Compare Jo1 3:19-21.) our love--rather as the Greek, "LOVE (in the abstract, the principle of love [ALFORD]) is made perfect (in its relations) with us." Love dwelling in us advances to its consummation "with us" that is, as it is concerned with us: so Greek. Luk 1:58, "showed mercy upon (literally, 'with') her": Jo2 1:2, the truth "shall be with us for ever." boldness--"confidence": the same Greek as Jo1 3:21, to which this passage is parallel. The opposite of "fear," Jo1 4:18. Herein is our love perfected, namely, in God dwelling in us, and our dwelling in God (Jo1 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). because, &c.--The ground of our "confidence" is, "because even as He (Christ) is, we also are in this world" (and He will not, in that day, condemn those who are like Himself), that is, we are righteous as He is righteous, especially in respect to that which is the sum of righteousness, love (Jo1 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.

Verse 18

Fear has no place in love. Bold confidence (Jo1 4:17), based on love, cannot coexist with fear. Love, which, when perfected, gives bold confidence, casts out fear (compare Heb 2:14-15). The design of Christ's propitiatory death was to deliver from this bondage of fear. but--"nay" [ALFORD]. fear hath torment--Greek, "punishment." Fear is always revolving in the mind the punishment deserved [ESTIUS]. Fear, by anticipating punishment (through consciousness of deserving it), has it even now, that is, the foretaste of it. Perfect love is incompatible with such a self-punishing fear. Godly fear of offending God is quite distinct from slavish fear of consciously deserved punishment. The latter fear is natural to us all until love casts it out. "Men's states vary: one is without fear and love; another, with fear without love; another, with fear and love; another, without fear with love" [BENGEL].

Verse 19

him--omitted in the oldest manuscripts. Translate, We (emphatical: WE on our part) love (in general: love alike Him, and the brethren, and our fellow men), because He (emphatical: answering to "we"; because it was He who) first loved us in sending His Son (Greek aorist of a definite act at a point of time). He was the first to love us: this thought ought to create in us love casting out fear (Jo1 4:18).

Verse 20

loveth not . . . brother whom he hath seen, how can he love God whom he hath not seen--It is easier for us, influenced as we are here by sense, to direct love towards one within the range of our senses than towards One unseen, appreciable only by faith. "Nature is prior to grace; and we by nature love things seen, before we love things unseen" [ESTIUS]. The eyes are our leaders in love. "Seeing is an incentive to love" [Å“CUMENIUS]. If we do not love the brethren, the visible representatives of God, how can we love God, the invisible One, whose children they are? The true ideal of man, lost in Adam, is realized in Christ, in whom God is revealed as He is, and man as he ought to be. Thus, by faith in Christ, we learn to love both the true God, and the true man, and so to love the brethren as bearing His image. hath seen--and continually sees.

Verse 21

Besides the argument (Jo1 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. he who loveth God--he who wishes to be regarded by God as loving Him. Next: 1 John Chapter 5

Verse 1

Beloved, believe not every spirit,.... The apostle having mentioned the word "spirit" in the latter part of the preceding chapter, takes an occasion from thence to return to what he had been suggesting in the "second" chapter, concerning the many antichrists that then were, and whom he points out, and here cautions against. By "every spirit" he means, either every doctrine that is pretended to come from the Spirit of God, or every teacher, who professes to be qualified and sent by him, and to have his light, knowledge, and doctrine from him. Every true minister of the Gospel has the Spirit, and the gifts of the Spirit, more or less, to qualify him for his work; he is separated, and called to it by him, and receives his spiritual light find knowledge from him; it is he that teaches him sound doctrine, and leads him into all truth, as it is in Jesus, and brings every necessary truth to his remembrance; and who succeeds his ministrations to the good of souls: but there are some who call themselves the ministers of the Gospel, who, though they may have some natural abilities, and a share of human learning, and a notional knowledge of things, yet have never received either grace or gifts from the Spirit; nor have they been ever called by him; nor are their ministrations according to that divine word which is inspired by him, nor attended with his demonstration and power; wherefore, though some professing to have the Spirit of Christ are to be believed, yet not everyone; and though the Spirit is not to be quenched in any, nor prophesying to be despised, yet care should be taken what is heard and received: some persons are so obstinate and incredulous as not to believe anything that is declared, be the evidence what it will; as the Jews would not believe Christ and his apostles, though what they said agreed with Moses and the prophets, and was confirmed by miracles; and others are too credulous; at once receive every teacher, and embrace every upstart doctrine: this they should not do, but try the spirits whether they are of God; not by human reason, especially as carnal and unsanctified; for though the doctrines of the Gospel are not contrary to true reason, they are above it, and not to be judged of by it, and are disapproved of and rejected by carnal reason; but by the word of God, which is the standard of all doctrine; and whatever agrees with that is to be received, and what does not should be rejected. And so to do is very commendable, as appears from the instance of the Beraeans, who on this account are said to be more noble than those of Thessalonica, Act 17:11; and from the commendation of the church at Ephesus, Rev 2:2. And this is what every believer, every private Christian should do; to them it belongs to read and search the Scriptures, and prove all things, and judge for themselves of the truth of doctrine; and to such a probation or trial of the spirits, spiritual light, knowledge, judgment, sense, experience, and divine guidance are necessary, which should be asked of God, and an increase thereof; and all such diligent searchers, and humble inquirers, are capable of making judgment of persons and doctrines, whether they are from the Spirit of God or not, for the Spirit of God never speaks contrary to his word: and the reason why such a trial should be made is, because many false prophets are gone out into the world: such who pretended either to a revelation of future things, and to foretell things to come; or rather to a gift of prophesying, or preaching in Christ's name, to be "prophets" and spiritual men, and ministers of the word, but were "false" ones; who either predicted what did not come to pass, or rather preached false doctrine, by corrupting the word, and handling it deceitfully, and so imposed upon and ruined the souls of others, as well as deceived their own: and there were not only one, or two, or a few of these, but "many", as our Lord had foretold, Mat 24:11; and which makes the reason the stronger for not believing every spirit, but trying them; and the rather, since they were not sent of God, hot called out by his churches, but were "gone out" of themselves; of their own heads, and without any mission from God or man: and "into the world" too; they were in every part of it, and especially where there were any churches of Christ; into which they first crept in privily, and at unawares, but afterwards became public preachers of the word, and then separating from them, set up openly in the world for themselves.

Verse 2

Hereby know ye the Spirit of God,.... This is a rule by which believers may know whether a man professing to have the Spirit of God, and to be called and sent by him, and whether the, doctrine he preaches, is of him or not: every spirit that confesseth that Jesus Christ is come in the flesh, is of God; or of the Spirit of God; that is, every doctrine which carries this truth in it; or every man that owns, and professes, and publishes this doctrine concerning Christ, is on the side of God and truth; and which contains several articles in it, respecting the person and office of Christ; as that he existed before he came in the flesh, not in the human nature, or as man, or as an angel, but as the Son of God, as a divine person, being truly and properly God; so that this confession takes in his divine sonship, and proper deity, and also his true and real humanity; that the Messiah was incarnate, against the Jews, and was God and man in one person; and that he was really man, and not in appearance only, against the heretics of those times: and it also includes his offices, as that Jesus of Nazareth was the Christ, the Messiah, which the Jews denied, and that he was the anointed prophet, priest, and King; and so is a confession or acknowledgment of all the doctrines of the Gospel, which came by him, as a prophet; and of his satisfaction, sacrifice, and intercession, as a priest; and of all his ordinances and commands as a King; and that he is the only Saviour and Redeemer of men. Now, whoever owns and declares this system of truth, "is of God"; not that everyone that assents unto this, or preaches it, is born of God; a man may believe, and confess all this, as the devils themselves do, and yet be destitute of the grace of God; but the spirit, or doctrine, which contains these things in it, is certainly of God, or comes from him; or whoever brings these truths with him, and preaches them, he is, so far as he does so, on the side of God and truth, and to be regarded.

Verse 3

And every spirit that confesseth not,.... The proper deity and sonship of Christ, his true and real humanity, and his Messiahship; or any of his offices, doctrines, and ordinances; or his satisfaction and righteousness; or that peace, pardon, justification, life, and salvation, are by him; all which are meant by what follows, that Jesus Christ is come in the flesh: this clause is left out in the Ethiopic version, and that without hurting the sense, since it is easily supplied from the preceding verse; and the Alexandrian copy, and the Vulgate Latin version, only read "Jesus": and the latter reads the whole thus, "and every spirit that dissolves Jesus"; that separates the two natures, human and divine, in him, and makes two persons of them; or denies either of them, either that he is truly God, or really man, or denies him to be Jesus, the Saviour; who, as much as in him lies, destroys his person, office, and work, and makes void his obedience, sufferings, and death: is not of God; neither he nor his doctrine are of God; his doctrine cannot come from God, being contrary to the word of God; and he himself is neither born of God, nor on his side. And this is that spirit of antichrist: who is against Christ, or opposes himself to him; as he who denies his sonship, his deity, his humanity, his offices, and his grace, manifestly does; every doctrine that is calculated against these truths is the spirit and doctrine of antichrist: whereof you have heard that it should come, and even now already is it the world; in the false teachers, the forerunners of antichrist; See Gill on Jo1 2:18.

Verse 4

Ye are of God, little children,.... This, with what follows, is said for the comfort of the saints, and to deliver them from the fears of being drawn aside by the delusions of the false prophets, and antichrists; since they belonged to God, were his elect, and therefore could not be finally and totally seduced; they were the children of God by adopting grace, and could not become the servants of men; they were born of God, and so were kept by the power of God unto salvation, as all that are begotten unto a lively hope are; they were enlightened by the Spirit of God, and had a discerning of truth from error, and therefore could not be imposed upon: and have overcome them; the false prophets, being in a good cause, fighting the good fight of faith, and having good weapons, particularly the sword of the Spirit, which is the word of God, and invincible arguments from thence; and also gracious assistance from the Spirit of God, who gives a mouth that none can shut, and wisdom that none can resist; as well as an inward experience of the truth, and power of Gospel doctrines: a testimony within themselves, which will stand the whole shock and opposition of the enemy: the Vulgate Latin version reads, "and have overcome him"; antichrist, whose spirit was then in the world; or the world itself, or Satan, the god of the world; and so the Ethiopic version reads, "and have overcome the evil one", as in Jo1 2:13; the reason of which victory, and which adds to the comfort and support of saints in their present warfare, is, because greater is he that is in you, than he that is in the world; by "he that is in the world" is meant either the devil, the prince and god of the world, and who goes up and down in it, dwells in the hearts of the men of it, under whose influence they are, and in whom he works effectually; or antichrist, whose spirit was now in the world, and whose doctrine was propagated by the false teachers, in whom he began to appear; but he that is in the saints, either God who dwells in them, and their in him, Jo1 4:15; is mightier than the man of sin, and his emissaries, to keep and preserve from all corruptions, and every false way; or Christ, who dwells in their hearts by faith, and is stronger than the strong man armed, and able to save and deliver out of his hands; or the Spirit of God; and so the Arabic version reads, "the Spirit that is in you"; who is in the saints, as a spirit of regeneration and sanctification, as a spirit of adoption, and the earnest of their inheritance; he is able to carry on the work of grace in them, and finish it, and will do it; and he, as a spirit of truth, is more powerful than the spirit of error; and when the enemy comes in like a flood, or pours in a flood of errors and heresies, he lifts up a standard against him, causes him to fly, and secures the saints from being carried away with it: compare with this the Septuagint version of Psa 124:1, "if it had not been the Lord who was on our side"; which render it thus, "if the Lord had not been in us".

Verse 5

They are of the world,.... That is, the false prophets and teachers that were gone into the world, and had the spirit of antichrist in them; these were as they were when they came into the world, under the pollution, guilt, and dominion of sin, in a state of unregeneracy, carnality, and darkness; they properly belonged unto it, and walked after the course of it, and were under the influence of the god of it, who led them into error; and were sensual, and indulged themselves in worldly lusts, and were seeking after worldly things; supposed that gain was godliness, and had men's persons in admiration because of advantage; their nature and disposition, their principles and practices, and their ends and views, were worldly; and were quite different from Christ and his apostles, Joh 17:14, therefore speak they of the world; they speak the wisdom of the world, or that in which the world thinks wisdom lies, and cry up for true knowledge, and right principles; and this they do with the enticing words of man's wisdom, or in words which man's wisdom teacheth; speaking great swelling words of vanity, which take with vain and carnal minds; and preach doctrines suited to their own taste, and the taste of others, as carnal and worldly men; such as the purity of human nature, in its first conception and birth, its freedom from any original corruption, and from any concern with the sin of Adam, only with actual sin of its own; and the power of it to do that which is good, keep the law of God, and obtain his favour; the non-necessity of any internal work of efficacious grace, a reformation of life and manners being thought sufficient to render a man acceptable to God, and prepare him for eternal happiness; the doctrine of justification and salvation by works; all which are pleasing to carnal men: hence it follows, and the world heareth them; the wicked of the world; worldly and unregenerate men attend on their ministry, approve of what they deliver, and receive it with pleasure, and believe it: this expresses both the quality of the hearers of false teachers, that they are that part of the world, the worse part of it, which lies in wickedness; and the quantity of them, the greater part of the world, as it was foretold by Christ, and his apostles, that they should deceive many, that many should follow their pernicious ways, and that they should draw many disciples after them; wherefore the numbers that attend such persons, as it need not be wondered at, since both preachers and hearers, and the doctrines preached and heard, are all alike, they are of the world, so it should not be stumbling to the people of God.

Verse 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 Jo1 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.

Verse 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 Jo1 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.

Verse 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 Jo1 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 Jo1 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 "love". (t) Shirhashirim Rabba, fol. 15. 1. & Lex. Cabal. p. 43, 44.

Verse 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.

Verse 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 Jo1 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 Jo1 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, , "to express the greatness of love" (u); See Gill on Rom 3:25 and See Gill on Rom 9:3. (u) Misn. Negaim, c. 2. sect. 1. Maimon. & Bartenora in ib. Misn. Sanhedrin, c. 2. sect. 1. & Jarchi & Bartenora in ib. vid. T. Bab. Yoma, fol. 23. 1. & Succa, fol. 20. 1.

Verse 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.

Verse 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 Jo1 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.

Verse 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 Jo1 3:24.

Verse 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 Jo1 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.

Verse 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 Jo1 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.

Verse 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 Jo1 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 Jo1 4:13; the last clause, "and God in him", is left out in the Syriac version.

Verse 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 Jo1 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 Jo1 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.

Verse 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 Jo1 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. (w) Zohar in Exod. fol. 87. 1.

Verse 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. 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. 1 John 4:20 jo1 4:20 jo1 4:20 jo1 4:20If 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 Jo1 4:12.

Verse 20

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 Jo1 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. Next: 1 John Chapter 5

Verse 1

The apostle, having said that God's dwelling in and with us may be known by the Spirit that he hath given us, intimates that that Spirit may be discerned and distinguished from other spirits that appear in the world; and so here, I. He calls the disciples, to whom he writes, to caution and scrutiny about the spirits and spiritual professors that had now risen. 1. To caution: "Beloved, believe not every spirit; regard not, trust not, follow not, every pretender to the Spirit of God, or every professor of vision, or inspiration, or revelation from God." Truth is the foundation of simulation and counterfeits; there had been real communications from the divine Spirit, and therefore others pretended thereto. God will take the way of his own wisdom and goodness, though it may be liable to abuse; he has sent inspired teachers to the world, and given us a supernatural revelation, though others may be so evil and so impudent as to pretend the same; every pretender to the divine Spirit, or to inspiration, and extraordinary illumination thereby, is not to be believed. Time was when the spiritual man (the man of the Spirit, who made a great noise about, and boast of, the Spirit) was mad, Hos 9:7. 2. To scrutiny, to examination of the claims that are laid to the Spirit: But try the spirits, whether they be of God, Jo1 4:1. God has given of his Spirit in these latter ages of the world, but not to all who profess to come furnished therewith; to the disciples is allowed a judgment of discretion, in reference to the spirits that would be believed and trusted in the affairs of religion. A reason is given for this trial: Because many false prophets have gone out into the world, Jo1 4:1. There being much about the time of our Saviour's appearance in the world a general expectation among the Jews of a Redeemer to Israel, and the humiliation, spiritual reformation, and sufferings of the Saviour being taken as a prejudice against him, others were induced to set up as prophets and messiahs to Israel, according to the Saviour's prediction, Mat 24:23, Mat 24:24. It should not seem strange to us that false teachers set themselves up in the church: it was so in the apostles' times; fatal is the spirit of delusion, sad that men should vaunt themselves for prophets and inspired preachers that are by no means so! II. He gives a test whereby the disciples may try these pretending spirits. These spirits set up for prophets, doctors, or dictators in religion, and so they were to be tried by their doctrine; and the test whereby in that day, or in that part of the world where the apostle now resided (for in various seasons, and in various churches, tests were different), must be this: Hereby know you the Spirit of God, Every spirit that confesseth that Jesus Christ has come in the flesh (or that confesseth Jesus Christ that came in the flesh), is of God, Jo1 4:2. Jesus Christ is to be confessed as the Son of God, the eternal life and Word, that was with the Father from the beginning; as the Son of God that came into, and came in, our human mortal nature, and therein suffered and died at Jerusalem. He who confesses and preaches this, by a mind supernaturally instructed and enlightened therein, does it by the Spirit of God, or God is the author of that illumination. On the contrary, "Every spirit that confesseth not that Jesus Christ has come in the flesh (or Jesus Christ that came in the flesh) is not of God, Jo1 4:3. God has given so much testimony to Jesus Christ, who was lately here in the world, and in the flesh (or in a fleshly body like ours), though now in heaven, that you may be assured that any impulse or pretended inspiration that contradicts this is far from being from heaven and of God." The sum of revealed religion is comprehended in the doctrine concerning Christ, his person and office. We see then the aggravation of a systematic opposition to him and it. And this is that spirit of antichrist whereof you have heard that it should come, and even now already is it in the world, Jo1 4:3. It was foreknown by God that antichrists would arise, and antichristian spirits oppose his Spirit and his truth; it was foreknown also that one eminent antichrist would arise, and make a long and fatal war against the Christ of God, and his institution, and honour, and kingdom in the world. This great antichrist would have his way prepared, and his rise facilitated, by other less antichrists, and the spirit of error working and disposing men's minds for him: the antichristian spirit began betimes, even in the apostles' days. Dreadful and unsearchable is the judgment of God, that persons should be given over to an antichristian spirit, and to such darkness and delusion as to set themselves against the Son of God and all the testimony that the Father hath given to the Son! But we have been forewarned that such opposition would arise; we should therefore cease to be offended, and the more we see the word of Christ fulfilled the more confirmed we should be in the truth of it.

Verse 4

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, Jo1 4:4. You are God's little children. We are of God, Jo1 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, Jo1 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, Jo1 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, Jo1 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, Jo1 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, Jo1 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."

Verse 7

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, Jo1 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, Jo1 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, Jo1 4:7. He that loveth not knoweth not God, Jo1 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 (Jo1 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 (Jo1 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 (Jo1 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, Jo1 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, Jo1 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 (Jo1 4:10); and then, (2.) For such an end, for such a good and beneficial end to us - that we might live through him (Jo1 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, Jo1 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, Jo1 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, Jo1 4:12), but by his Spirit (Jo1 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, Jo1 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, Jo1 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 Jo1 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 (Jo1 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, Ti2 1:7.

Verse 14

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, Jo1 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, Jo1 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, Co1 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, Jo1 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, Co2 5:19. Hence we may learn, 1. That God is love (Jo1 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, Jo1 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.

Verse 17

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, Jo1 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, Jo1 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, Ti2 2:12. 2. It prevents or removes the uncomfortable result and fruit of servile fear: There is no fear in love (Jo1 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 (Pe1 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 (Jo1 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 (Jo1 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, Jo1 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! Th2 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 (Jo1 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? Jo1 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, Jo1 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.

Verse 1

4:1-6 Those who belong to God (4:4) can distinguish spiritual truth from error, because the Spirit’s presence (3:23-24) teaches them (see 2:20, 27; John 14:15-26; 16:5-15). Yet John provides concrete tests for the believers to apply so that there will be no confusion. These tests are a starting point for true teachers, not an exhaustive set; they were designed to address the false teachings that were being promoted in the churches of John’s readers.

4:1 everyone who claims to speak by the Spirit (literally every spirit): The teachers who left John’s churches claimed to be prophets, but the true prophet is an instrument for the Holy Spirit’s messages (Acts 4:25; 1 Tim 4:1; Rev 19:10). Every speaker should be tested against what the Holy Spirit has said through the apostles (1 Jn 4:2-3, 6).

Verse 2

4:2 If a person claiming to be a prophet: John outlines a doctrinal test for prophets and teachers. Those who have the Spirit of God confess that Jesus Christ came in a real body. In other words, they must affirm the reality that Jesus is both fully man and fully God. Prophets and teachers who deny these basic teachings are antichrists (2:18). Certain false teachers in John’s day (the Docetists) taught that Jesus Christ only seemed to have a human body but did not really have one. They thereby denied that God became flesh; see 1:1-3; John 1:14).

Verse 5

4:5 The world’s viewpoint is one of systematic evil, opposed to God (2:15-17).

Verse 6

4:6 John tests the reality of a person’s Christianity by whether they listen to and agree with the teachings of the apostles. • The Spirit of truth is the Holy Spirit (John 14:17, 26; 15:26; 16:13-15), who teaches the truth about Christ (1 Jn 2:20, 27). • False prophets have the spirit of deception, the spirit of antichrist, which leads people away from Christ (see study note on 2:22). Therefore, union with the historic body of Christ and the consensus of teaching that began with the apostles is a sign of fidelity to Christ’s work in the world.

Verse 7

4:7-21 John explains the source of a Christian’s love and its outworking.

Verse 8

4:8 God is love, the source and embodiment of all love. This concept and the concept that “God is light” (1:5) form the foundation on which John writes this letter.

Verse 9

4:9-10 Jesus Christ, sent from God the Father, embodied and demonstrated God’s love in his life on earth and in his sacrificial death on the cross as an atoning sacrifice.

Verse 11

4:11-12 Those who have received God’s love cannot help but spontaneously love those who have done the same. As this love flows through us to each other, it becomes evident that we love God.

Verse 15

4:15 Those who believe in Christ have God living in them, and they live in God. The Father and the Son experience this fellowship (John 10:38; 14:10; 17:21). Experiencing God in this way is a special privilege for believers (see John 14:20; 15:5; 17:21-24).

Verse 17

4:17 our love grows more perfect: The Greek word translated grows more perfect does not mean flawless, but mature and complete. We mature as our relationship with God grows, and God’s love makes our love complete. • Experiencing and expressing God’s love and doing what it requires does not make us acceptable to God, but it does give us the assurance that we have been accepted, and our fears of the final judgment melt away.

Verse 18

4:18 perfect love expels all fear: As we live with Christ and grow more mature and complete in God’s love, we have confidence in facing the day of judgment, which will be terrifying for those who don’t know God (Acts 24:25; Rom 2:16). • Based on consciousness of guilt, fear anticipates a deserved punishment, producing dread that is itself a foretaste of that punishment. Christ died to set us free from this dread (Heb 2:14-15).

Verse 19

4:19 God loved us first, while we were sinners, not only after we gave sin up (Rom 8:5-11). God started the process; when he loved us he enabled us to respond to him in love and to extend that love to others.