1 John 4
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1 John 4
Try the Spirits
1Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.
Jamieson-Fausset-Brown
CHAPTER 4
1Jo 4:1-21. Tests of False Prophets. Love, the Test of Birth from God, and the Necessary Fruit of Knowing His Great Love in Christ to Us.
1. Beloved--the affectionate address wherewith he calls their attention, as to an important subject.
every spirit--which presents itself in the person of a prophet. The Spirit of truth, and the spirit of error, speak by men's spirits as their organs. There is but one Spirit of truth, and one spirit of Antichrist.
try--by the tests (1Jo 4:2, 3). All believers are to do so: not merely ecclesiastics. Even an angel's message should be tested by the word of God: much more men's teachings, however holy the teachers may seem.
because, &c.--the reason why we must "try," or test the spirits.
many false prophets--not "prophets" in the sense "foretellers," but organs of the spirit that inspires them, teaching accordingly either truth or error: "many Antichrists."
are gone out--as if from God.
into the world--said alike of good and bad prophets (2Jo 7). The world is easily seduced (1Jo 4:4, 5).
CHAPTER 4
1Jo 4:1-21. Tests of False Prophets. Love, the Test of Birth from God, and the Necessary Fruit of Knowing His Great Love in Christ to Us.
1. Beloved--the affectionate address wherewith he calls their attention, as to an important subject.
every spirit--which presents itself in the person of a prophet. The Spirit of truth, and the spirit of error, speak by men's spirits as their organs. There is but one Spirit of truth, and one spirit of Antichrist.
try--by the tests (1Jo 4:2, 3). All believers are to do so: not merely ecclesiastics. Even an angel's message should be tested by the word of God: much more men's teachings, however holy the teachers may seem.
because, &c.--the reason why we must "try," or test the spirits.
many false prophets--not "prophets" in the sense "foretellers," but organs of the spirit that inspires them, teaching accordingly either truth or error: "many Antichrists."
are gone out--as if from God.
into the world--said alike of good and bad prophets (2Jo 7). The world is easily seduced (1Jo 4:4, 5).
The Pulpit Commentary
Confession of the Incarnation is the assurance that the Spirit of God, who is the Spirit of truth, is working in us, and not the spirit of error. The passage seems clearly to teach that there are two rival influences contending for power over the spirits of men. We must test men's spirits to see whether they are organs of the Spirit of truth or of the spirit of error.
Beloved (as in 1Jn_2:28 and 1Jn_3:18, the apostle again breaks out with a personal appeal into an earnest exhortation suggested by the statement just made), prove the spirits δοκιμάζετε τὰ πνεύματα. "The spirits" are principles and tendencies in religion: these need to be tested, for earnestness and fervour are no guarantee of truth. And to test these principles is the duty of the individual Christian as well as of the Church in its official capacity. Just as every Athenian was subjected to an examination δοκιμασία as to his origin and character before he could hold office, so the spirit of every religious teacher must be examined before his teaching can be accepted. This is no useless precaution; because, as Christ has come forth ἐχελήλυθε from God (Joh_16:28; comp. Joh_8:42; Joh_13:3; Joh_16:27), ninny false prophets have come forth ἐζεληύθασι from the spirit of error. But perhaps "have gone forth into the world" means no more than '' have displayed themselves" in publicum prodierunt. There is probably no reference to the false teachers having "gone forth from us" (1Jn_2:19). Besides Cerinthus and other Gnostics, there were the Nicolaitanes, astrologers, professors of magic, and dealers in charms, some of which seem to have had their origin in Ephesus, for they were known as "Ephesian letters." Apollonius of Tyana was eagerly welcomed at Ephesus, and it is not impossible that his visit took place during St. John's lifetime.
Confession of the Incarnation is the assurance that the Spirit of God, who is the Spirit of truth, is working in us, and not the spirit of error. The passage seems clearly to teach that there are two rival influences contending for power over the spirits of men. We must test men's spirits to see whether they are organs of the Spirit of truth or of the spirit of error.
Beloved (as in 1Jn_2:28 and 1Jn_3:18, the apostle again breaks out with a personal appeal into an earnest exhortation suggested by the statement just made), prove the spirits δοκιμάζετε τὰ πνεύματα. "The spirits" are principles and tendencies in religion: these need to be tested, for earnestness and fervour are no guarantee of truth. And to test these principles is the duty of the individual Christian as well as of the Church in its official capacity. Just as every Athenian was subjected to an examination δοκιμασία as to his origin and character before he could hold office, so the spirit of every religious teacher must be examined before his teaching can be accepted. This is no useless precaution; because, as Christ has come forth ἐχελήλυθε from God (Joh_16:28; comp. Joh_8:42; Joh_13:3; Joh_16:27), ninny false prophets have come forth ἐζεληύθασι from the spirit of error. But perhaps "have gone forth into the world" means no more than '' have displayed themselves" in publicum prodierunt. There is probably no reference to the false teachers having "gone forth from us" (1Jn_2:19). Besides Cerinthus and other Gnostics, there were the Nicolaitanes, astrologers, professors of magic, and dealers in charms, some of which seem to have had their origin in Ephesus, for they were known as "Ephesian letters." Apollonius of Tyana was eagerly welcomed at Ephesus, and it is not impossible that his visit took place during St. John's lifetime.
2Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:
Jamieson-Fausset-Brown
2. Hereby--"Herein."
know ... the Spirit of God--whether he be, or not, in those teachers professing to be moved by Him.
Every spirit--that is, Every teacher claiming inspiration by the Holy Spirit.
confesseth--The truth is taken for granted as established. Man is required to confess it, that is, in his teaching to profess it openly.
Jesus Christ is come in the flesh--a twofold truth confessed, that Jesus is the Christ, and that He is come (the Greek perfect tense implies not a mere past historical fact, as the aorist would, but also the present continuance of the fact and its blessed effects) in the flesh ("clothed with flesh": not with a mere seeming humanity, as the Docetæ afterwards taught: He therefore was, previously, something far above flesh). His flesh implies His death for us, for only by assuming flesh could He die (for as God He could not), He 2:9, 10, 14, 16; and His death implies His LOVE for us (Joh 15:13). To deny the reality of His flesh is to deny His love, and so cast away the root which produces all true love on the believer's part (1Jo 4:9-11, 19). Rome, by the doctrine of the immaculate conception of the Virgin Mary, denies Christ's proper humanity.
2. Hereby--"Herein."
know ... the Spirit of God--whether he be, or not, in those teachers professing to be moved by Him.
Every spirit--that is, Every teacher claiming inspiration by the Holy Spirit.
confesseth--The truth is taken for granted as established. Man is required to confess it, that is, in his teaching to profess it openly.
Jesus Christ is come in the flesh--a twofold truth confessed, that Jesus is the Christ, and that He is come (the Greek perfect tense implies not a mere past historical fact, as the aorist would, but also the present continuance of the fact and its blessed effects) in the flesh ("clothed with flesh": not with a mere seeming humanity, as the Docetæ afterwards taught: He therefore was, previously, something far above flesh). His flesh implies His death for us, for only by assuming flesh could He die (for as God He could not), He 2:9, 10, 14, 16; and His death implies His LOVE for us (Joh 15:13). To deny the reality of His flesh is to deny His love, and so cast away the root which produces all true love on the believer's part (1Jo 4:9-11, 19). Rome, by the doctrine of the immaculate conception of the Virgin Mary, denies Christ's proper humanity.
The Pulpit Commentary
This verso contains the main subject of the section. To confess the Incarnation is to prove that one draws one's inspiration from God through his Spirit. Know ye; or, recognize ye γινώσκετε, may be either imperative, in harmony with "believe" and "prove" (1Jn_4:1), or indicative, in harmony with "we know" (1Jn_3:16, [19,] 24).
This verso contains the main subject of the section. To confess the Incarnation is to prove that one draws one's inspiration from God through his Spirit. Know ye; or, recognize ye γινώσκετε, may be either imperative, in harmony with "believe" and "prove" (1Jn_4:1), or indicative, in harmony with "we know" (1Jn_3:16, [19,] 24).
3And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.
Jamieson-Fausset-Brown
3. confesseth not that Jesus Christ is come in the flesh--Irenæus [3.8], Lucifer, Origen, on Mt 25:14, and Vulgate read, "Every spirit which destroys (sets aside, or does away with) Jesus (Christ)." Cyprian and Polycarp support English Version text. The oldest extant manuscripts, which are, however, centuries after Polycarp, read, "Every spirit that confesseth not (that is, refuses to confess) Jesus" (in His person, and all His offices and divinity), omitting "is come in the flesh."
ye have heard--from your Christian teachers.
already is it in the world--in the person of the false prophets (1Jo 4:1).
3. confesseth not that Jesus Christ is come in the flesh--Irenæus [3.8], Lucifer, Origen, on Mt 25:14, and Vulgate read, "Every spirit which destroys (sets aside, or does away with) Jesus (Christ)." Cyprian and Polycarp support English Version text. The oldest extant manuscripts, which are, however, centuries after Polycarp, read, "Every spirit that confesseth not (that is, refuses to confess) Jesus" (in His person, and all His offices and divinity), omitting "is come in the flesh."
ye have heard--from your Christian teachers.
already is it in the world--in the person of the false prophets (1Jo 4:1).
The Pulpit Commentary
Every spirit (not so much the personal teacher as the principle or tendency of the doctrine) which confesseth not Jesus. This is the true reading, the words Χριστὸν ἐν σαρκὶ ἐληλυθότα being a spurious addition from 1Jn_4:1. As so often, St. John states the ease both negatively and positively for emphasis. There is an ancient variant reading of much interest, probably of Latin origin, which can be traced back to the second century, being known to Tertullian and Iranaeus. For μὴ ὁμολογεῖ τὸν ̓Ιησοῦν it gives λύει τὸν ̓Ιησοῦν, solvit Jesum. This corruption of the text was evidently aimed at those who distinguished the man Jesus from the Divine Christ, and thus "dissolved" his Personality. The Greek manuscripts are quite unanimous against the reading. Is not of God; and therefore is of the evil one (see on 1Jn_3:10). These professedly Christian teachers are ever among the most dangerous who treat the Divinity of Jesus Christ as more or less of an open question, or as a matter of indifference. Τὸ τοῦ ἀντιχρίστου probably means "the spirit of antichrist," understanding πνεῦμα from the preceding clause rather than (quite vaguely) "the characteristic of antichrist" (see on 1Jn_2:18, to which passage, however, ἀκηκόατε does not refer, (but to Christian teaching in general). And now it is in the world already. This is an independent statement; St. John does not say that they had heard this previously.
Every spirit (not so much the personal teacher as the principle or tendency of the doctrine) which confesseth not Jesus. This is the true reading, the words Χριστὸν ἐν σαρκὶ ἐληλυθότα being a spurious addition from 1Jn_4:1. As so often, St. John states the ease both negatively and positively for emphasis. There is an ancient variant reading of much interest, probably of Latin origin, which can be traced back to the second century, being known to Tertullian and Iranaeus. For μὴ ὁμολογεῖ τὸν ̓Ιησοῦν it gives λύει τὸν ̓Ιησοῦν, solvit Jesum. This corruption of the text was evidently aimed at those who distinguished the man Jesus from the Divine Christ, and thus "dissolved" his Personality. The Greek manuscripts are quite unanimous against the reading. Is not of God; and therefore is of the evil one (see on 1Jn_3:10). These professedly Christian teachers are ever among the most dangerous who treat the Divinity of Jesus Christ as more or less of an open question, or as a matter of indifference. Τὸ τοῦ ἀντιχρίστου probably means "the spirit of antichrist," understanding πνεῦμα from the preceding clause rather than (quite vaguely) "the characteristic of antichrist" (see on 1Jn_2:18, to which passage, however, ἀκηκόατε does not refer, (but to Christian teaching in general). And now it is in the world already. This is an independent statement; St. John does not say that they had heard this previously.
4Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.
Jamieson-Fausset-Brown
4. Ye--emphatical: Ye who confess Jesus: in contrast to "them," the false teachers.
overcome them--(1Jo 5:4, 5); instead of being "overcome and brought into (spiritual) bondage" by them (2Pe 2:19). Joh 10:8, 5, "the sheep did not hear them": "a stranger will they not follow, but will flee from him: for they know not the voice of strangers."
he that is in you--God, of whom ye are.
he that is in the word--the spirit of Antichrist, the devil, "the prince of this world."
4. Ye--emphatical: Ye who confess Jesus: in contrast to "them," the false teachers.
overcome them--(1Jo 5:4, 5); instead of being "overcome and brought into (spiritual) bondage" by them (2Pe 2:19). Joh 10:8, 5, "the sheep did not hear them": "a stranger will they not follow, but will flee from him: for they know not the voice of strangers."
he that is in you--God, of whom ye are.
he that is in the word--the spirit of Antichrist, the devil, "the prince of this world."
The Pulpit Commentary
Ye are of God. The ὑμεῖς is in emphatic opposition to the false teachers. They are on one side, and the apostle's readers on the other, and it is from this standpoint that they are to "prove the spirits." St. John knows nothing of any neutral position from which the Spirit of truth and the spirit of error can be criticized "with absolute impartiality." "He that is not with me is against me." This assumed neutral position is already within the domain of error. Ye have overcome them. "Them" means the false teachers; but in what sense have St. John's "little children" overcome them? He may be speaking by anticipation; confident of the victory, he writes of it as an accomplished fact (comp. Joh_16:33). But it is better to take the statement literally. By refusing to listen to the false teachers (Joh_10:8) the sheep have conquered them: the seducers have "gone out" (1Jn_2:19), unable to hold their own within the fold. Nor is this wonderful: the one side have God with them, the other Satan. Ὁ ἐν τῷ κόσμῳ here is equivalent to ὁ ἄρχων τοῦ κόσμου τούτου (Luk_12:31). Just as God is in believers and they in God, so the world is in the evil one (1Jn_5:19) and the evil one in it.
Ye are of God. The ὑμεῖς is in emphatic opposition to the false teachers. They are on one side, and the apostle's readers on the other, and it is from this standpoint that they are to "prove the spirits." St. John knows nothing of any neutral position from which the Spirit of truth and the spirit of error can be criticized "with absolute impartiality." "He that is not with me is against me." This assumed neutral position is already within the domain of error. Ye have overcome them. "Them" means the false teachers; but in what sense have St. John's "little children" overcome them? He may be speaking by anticipation; confident of the victory, he writes of it as an accomplished fact (comp. Joh_16:33). But it is better to take the statement literally. By refusing to listen to the false teachers (Joh_10:8) the sheep have conquered them: the seducers have "gone out" (1Jn_2:19), unable to hold their own within the fold. Nor is this wonderful: the one side have God with them, the other Satan. Ὁ ἐν τῷ κόσμῳ here is equivalent to ὁ ἄρχων τοῦ κόσμου τούτου (Luk_12:31). Just as God is in believers and they in God, so the world is in the evil one (1Jn_5:19) and the evil one in it.
5They are of the world: therefore speak they of the world, and the world heareth them.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
The source of their character and their teaching is the world; from it they derive their inspiration; and of course the world listens to them. Once again (see on 1Jn_3:23) we have an echo of Christ's last discourses: "If ye were of the world, the world would love its own" (Joh_15:19).
The source of their character and their teaching is the world; from it they derive their inspiration; and of course the world listens to them. Once again (see on 1Jn_3:23) we have an echo of Christ's last discourses: "If ye were of the world, the world would love its own" (Joh_15:19).
6We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.
Jamieson-Fausset-Brown
6. We--true teachers of Christ: in contrast to them.
are of God--and therefore speak of God: in contrast to "speak they of the world," 1Jo 4:5.
knoweth God--as his Father, being a child "of God" (1Jo 2:13, 14).
heareth us--Compare Joh 18:37, "Every one that is of the truth, heareth My voice."
Hereby--(1Jo 4:2-6); by their confessing, or not confessing, Jesus; by the kind of reception given them respectively by those who know God, and by those who are of the world and not of God.
spirit of truth--the Spirit which comes from God and teaches truth.
spirit of error--the spirit which comes from Satan and seduces into error.
6. We--true teachers of Christ: in contrast to them.
are of God--and therefore speak of God: in contrast to "speak they of the world," 1Jo 4:5.
knoweth God--as his Father, being a child "of God" (1Jo 2:13, 14).
heareth us--Compare Joh 18:37, "Every one that is of the truth, heareth My voice."
Hereby--(1Jo 4:2-6); by their confessing, or not confessing, Jesus; by the kind of reception given them respectively by those who know God, and by those who are of the world and not of God.
spirit of truth--the Spirit which comes from God and teaches truth.
spirit of error--the spirit which comes from Satan and seduces into error.
The Pulpit Commentary
The opposite ease stated again, but not in the same form as in 1Jn_4:4. The "we" here is not the same as the "ye" there, with the mere addition of the writer. "We" here seems to mean the apostles. If it is considered "broad enough to include all who have truly received Christ by faith," it leaves no one to be the hearers. "He that knoweth God heareth us" will mean that we hear ourselves, if "us" means all believers. But St. John's meaning seems rather to be that he who acquires knowledge ὁ γινώσκων of God is ready to listen to further apostolic instruction. From this ἐκ τούτου need not be confined to verse 6; it may apply to the whole passage. For the Spirit of truth, comp. Joh_14:17; Joh_15:26; Joh_16:13.
The opposite ease stated again, but not in the same form as in 1Jn_4:4. The "we" here is not the same as the "ye" there, with the mere addition of the writer. "We" here seems to mean the apostles. If it is considered "broad enough to include all who have truly received Christ by faith," it leaves no one to be the hearers. "He that knoweth God heareth us" will mean that we hear ourselves, if "us" means all believers. But St. John's meaning seems rather to be that he who acquires knowledge ὁ γινώσκων of God is ready to listen to further apostolic instruction. From this ἐκ τούτου need not be confined to verse 6; it may apply to the whole passage. For the Spirit of truth, comp. Joh_14:17; Joh_15:26; Joh_16:13.
God Is Love
7Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.
Jamieson-Fausset-Brown
7. Resumption of the main theme (1Jo 2:29). Love, the sum of righteousness, is the test of our being born of God. Love flows from a sense of God's love to us: compare 1Jo 4:9 with 1Jo 3:16, which 1Jo 4:9 resumes; and 1Jo 4:13 with 1Jo 3:24, which similarly 1Jo 4:13 resumes. At the same time, 1Jo 4:7-21 is connected with the immediately preceding context, 1Jo 4:2 setting forth Christ's incarnation, the great proof of God's love (1Jo 4:10).
Beloved--an address appropriate to his subject, "love."
love--All love is from God as its fountain: especially that embodiment of love, God manifest in the flesh. The Father also is love (1Jo 4:8). The Holy Ghost sheds love as its first fruit abroad in the heart.
knoweth God--spiritually, experimentally, and habitually.
7. Resumption of the main theme (1Jo 2:29). Love, the sum of righteousness, is the test of our being born of God. Love flows from a sense of God's love to us: compare 1Jo 4:9 with 1Jo 3:16, which 1Jo 4:9 resumes; and 1Jo 4:13 with 1Jo 3:24, which similarly 1Jo 4:13 resumes. At the same time, 1Jo 4:7-21 is connected with the immediately preceding context, 1Jo 4:2 setting forth Christ's incarnation, the great proof of God's love (1Jo 4:10).
Beloved--an address appropriate to his subject, "love."
love--All love is from God as its fountain: especially that embodiment of love, God manifest in the flesh. The Father also is love (1Jo 4:8). The Holy Ghost sheds love as its first fruit abroad in the heart.
knoweth God--spiritually, experimentally, and habitually.
The Pulpit Commentary
God is Love, and love is the surest test of birth from God. From 1Jn_3:11, 1Jn_3:12 St. John renews his exhortations to love, this time at greater length and in closer connexion with the other great subject of this second half of the Epistle, the birth from God.
Beloved (see on 1Jn_4:1) The address is specially suitable where the subject is love. As before, we must not look for the chief purport of the section in the exhortation with which it opens. Just as "prove the spirits" is subordinate to "every spirit which confesseth," etc., so "let us love one another" is subordinate to "God is Love." (For the history and meaning of the specially Christian term ἀγάπη, see Trench's 'Synonyms of New Testament.')
God is Love, and love is the surest test of birth from God. From 1Jn_3:11, 1Jn_3:12 St. John renews his exhortations to love, this time at greater length and in closer connexion with the other great subject of this second half of the Epistle, the birth from God.
Beloved (see on 1Jn_4:1) The address is specially suitable where the subject is love. As before, we must not look for the chief purport of the section in the exhortation with which it opens. Just as "prove the spirits" is subordinate to "every spirit which confesseth," etc., so "let us love one another" is subordinate to "God is Love." (For the history and meaning of the specially Christian term ἀγάπη, see Trench's 'Synonyms of New Testament.')
8He that loveth not knoweth not God; for God is love.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
In giving the opposite, St. John again varies the thought, this time very remarkably. Instead of "love is of God" (verse 7), we have "God is Love"—a far deeper thought; and instead of "knoweth not God," we have "knew not God," or, as we should say in English, "hath not known" or "never knew God." The man's not loving his brother shows that in no real sense has he ever in the past known God: he is of the world (Joh_3:1), not of God. We must beware of watering down "God is Love" into "God is loving," or even "God of all beings is the most loving." Love is not a mere attribute of God; like light, it is his very nature. As "God is Light" sums up the Being of God intellectually considered, so "God is Love" sums up the same on the moral side. Only when this strong meaning is given to the statement does St. John's argument hold, that "he that loveth not knoweth not God." A man who has no idea of any one of the attributes of God, as order, or beauty, or power, or justice, has an imperfect knowledge of God. But he who has no idea of love has no knowledge of God, for love is himself. God alone loves in the fullest and highest sense of the word; for he alone loves with perfect disinterestedness. It is love which alone can explain creation. Why should a Being perfectly blessed in himself create other beings, but to bestow a blessing upon them?
In giving the opposite, St. John again varies the thought, this time very remarkably. Instead of "love is of God" (verse 7), we have "God is Love"—a far deeper thought; and instead of "knoweth not God," we have "knew not God," or, as we should say in English, "hath not known" or "never knew God." The man's not loving his brother shows that in no real sense has he ever in the past known God: he is of the world (Joh_3:1), not of God. We must beware of watering down "God is Love" into "God is loving," or even "God of all beings is the most loving." Love is not a mere attribute of God; like light, it is his very nature. As "God is Light" sums up the Being of God intellectually considered, so "God is Love" sums up the same on the moral side. Only when this strong meaning is given to the statement does St. John's argument hold, that "he that loveth not knoweth not God." A man who has no idea of any one of the attributes of God, as order, or beauty, or power, or justice, has an imperfect knowledge of God. But he who has no idea of love has no knowledge of God, for love is himself. God alone loves in the fullest and highest sense of the word; for he alone loves with perfect disinterestedness. It is love which alone can explain creation. Why should a Being perfectly blessed in himself create other beings, but to bestow a blessing upon them?
9In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.
Jamieson-Fausset-Brown
9. toward us--Greek, "in our case."
sent--Greek, "hath sent."
into the world--a proof against Socinians, that the Son existed before He was "sent into the world." Otherwise, too, He could not have been our life (1Jo 4:9), our "propitiation" (1Jo 4:10), or our "Saviour" (1Jo 4:14). It is the grand proof of God's love, His having sent "His only-begotten Son, that we might live through Him," who is the Life, and who has redeemed our forfeited life; and it is also the grand motive to our mutual love.
9. toward us--Greek, "in our case."
sent--Greek, "hath sent."
into the world--a proof against Socinians, that the Son existed before He was "sent into the world." Otherwise, too, He could not have been our life (1Jo 4:9), our "propitiation" (1Jo 4:10), or our "Saviour" (1Jo 4:14). It is the grand proof of God's love, His having sent "His only-begotten Son, that we might live through Him," who is the Life, and who has redeemed our forfeited life; and it is also the grand motive to our mutual love.
The Pulpit Commentary
The verse is very similar to 1Jn_3:16, "in this" referring to what follows, and introducing a concrete and crucial example of love. Beware of the inadequate and misleading rendering "towards us" for ἐν ἡμῖν. It means in us, and belongs to "manifested," as Joh_9:4 plainly shows. We must not connect together "the love of God in us," still less "the love of God toward us," as one idea. "In us" means "in our case," and the whole may be paraphrased: "A transcendent manifestation of the love of God has been made in regard to us, in that he hath sent," etc. The verse might serve as a summary of St. John's Gospel. The word μονογενής as applied to Christ is peculiar to St. John; it and ζήσωμεν are the key-words of the passage. "This is love indeed; it is his only Son whom he has sent, and he has sent him to give us life." Note the double article—"his Son, yes, his Only Begotten."
The verse is very similar to 1Jn_3:16, "in this" referring to what follows, and introducing a concrete and crucial example of love. Beware of the inadequate and misleading rendering "towards us" for ἐν ἡμῖν. It means in us, and belongs to "manifested," as Joh_9:4 plainly shows. We must not connect together "the love of God in us," still less "the love of God toward us," as one idea. "In us" means "in our case," and the whole may be paraphrased: "A transcendent manifestation of the love of God has been made in regard to us, in that he hath sent," etc. The verse might serve as a summary of St. John's Gospel. The word μονογενής as applied to Christ is peculiar to St. John; it and ζήσωμεν are the key-words of the passage. "This is love indeed; it is his only Son whom he has sent, and he has sent him to give us life." Note the double article—"his Son, yes, his Only Begotten."
10Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Let no man think that any higher manifestation of love than this can be found. It is not in any love of man to his Maker, but in his Maker's love to him, that the real nature of love can be perceived. Note the change from perfect to aorist; ἀπέσταλκεν in 1Jn_4:9 expresses the permanent results of the mission; ἀπέστειλεν here states the mission as an accomplished fact complete in itself. (For ἱλασμός, see on 1Jn_2:2.)
Let no man think that any higher manifestation of love than this can be found. It is not in any love of man to his Maker, but in his Maker's love to him, that the real nature of love can be perceived. Note the change from perfect to aorist; ἀπέσταλκεν in 1Jn_4:9 expresses the permanent results of the mission; ἀπέστειλεν here states the mission as an accomplished fact complete in itself. (For ἱλασμός, see on 1Jn_2:2.)
God Dwells in Us if We Love One Another
11Beloved, if God so loved us, we ought also to love one another.
Jamieson-Fausset-Brown
11. God's love to us is the grand motive for our love to one another (1Jo 3:16).
if--as we all admit as a fact.
we ... also--as being born of God, and therefore resembling our Father who is love. In proportion as we appreciate God's love to us, we love Him and also the brethren, the children (by regeneration) of the same God, the representatives of the unseen God.
11. God's love to us is the grand motive for our love to one another (1Jo 3:16).
if--as we all admit as a fact.
we ... also--as being born of God, and therefore resembling our Father who is love. In proportion as we appreciate God's love to us, we love Him and also the brethren, the children (by regeneration) of the same God, the representatives of the unseen God.
The Pulpit Commentary
Beloved introduces a solemn exhortation, as in 1Jn_4:1, 1Jn_4:7. The "if" implies no uncertainty (see on 1Jn_5:9); it puts the fact more gently, but not more doubtfully, than "since." The "so" οὕτως covers both the quality and the quantity of the love. Καὶ belongs solely to ἡμεῖς: "we also on our part ought to love one another." We should have expected as the apodosis, "we also ought to love God." But this link in the thought the apostle omits as self-evident, and passes on to state what necessarily follows from it. In 1Jn_4:12 he shows how loving God involves loving one's fellow-men.
Beloved introduces a solemn exhortation, as in 1Jn_4:1, 1Jn_4:7. The "if" implies no uncertainty (see on 1Jn_5:9); it puts the fact more gently, but not more doubtfully, than "since." The "so" οὕτως covers both the quality and the quantity of the love. Καὶ belongs solely to ἡμεῖς: "we also on our part ought to love one another." We should have expected as the apodosis, "we also ought to love God." But this link in the thought the apostle omits as self-evident, and passes on to state what necessarily follows from it. In 1Jn_4:12 he shows how loving God involves loving one's fellow-men.
12No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.
Jamieson-Fausset-Brown
12. God, whom no man hath seen at any time, hath appointed His children as the visible recipients of our outward kindness which flows from love to Himself, "whom not having seen, we love," compare Notes, 1Jo 4:11, 1Jo 4:19, 20. Thus 1Jo 4:12 explains why, instead (in 1Jo 4:11) of saying, "If God so loved us, we ought also to love God," he said, "We ought also to love one another."
If we love one another, God dwelleth in us--for God is love; and it must have been from Him dwelling in us that we drew the real love we bear to the brethren (1Jo 4:8, 16). John discusses this in 1Jo 4:13-16.
his love--rather, "the love of Him," that is, "to Him" (1Jo 2:5), evinced by our love to His representatives, our brethren.
is perfected in us--John discusses this in 1Jo 4:17-19. Compare 1Jo 2:5, "is perfected," that is, attains its proper maturity.
12. God, whom no man hath seen at any time, hath appointed His children as the visible recipients of our outward kindness which flows from love to Himself, "whom not having seen, we love," compare Notes, 1Jo 4:11, 1Jo 4:19, 20. Thus 1Jo 4:12 explains why, instead (in 1Jo 4:11) of saying, "If God so loved us, we ought also to love God," he said, "We ought also to love one another."
If we love one another, God dwelleth in us--for God is love; and it must have been from Him dwelling in us that we drew the real love we bear to the brethren (1Jo 4:8, 16). John discusses this in 1Jo 4:13-16.
his love--rather, "the love of Him," that is, "to Him" (1Jo 2:5), evinced by our love to His representatives, our brethren.
is perfected in us--John discusses this in 1Jo 4:17-19. Compare 1Jo 2:5, "is perfected," that is, attains its proper maturity.
The Pulpit Commentary
No one hath ever yet beheld God. Θεόν stands first for emphasis. and without the article, as meaning the Divine Being rather than the Father in particular: "With regard to God—no one hath ever yet beheld him" τεθεάται, stronger than ἑώρακεν. Why does St. John introduce this statement here? Not, of course, as implying that to love an invisible Being is impossible; but that the only security for genuine and lasting love in such a case is to love that which visibly represents him. Seeing that God is invisible, his abiding in us can be shown only by his essential characteristic being exhibited in us, i.e., by our showing similar self-sacrificing love Ἡ ἀγάπη αὐτοῦ can scarcely mean God's love for us; for how can our loving one another make his love perfect? Nor yet vaguely, "the relation of love between us and God;" but, as in 1Jn_2:5, our love for him. Our love towards God is perfected and brought to maturity by the exercise of love towards our brethren in him.
No one hath ever yet beheld God. Θεόν stands first for emphasis. and without the article, as meaning the Divine Being rather than the Father in particular: "With regard to God—no one hath ever yet beheld him" τεθεάται, stronger than ἑώρακεν. Why does St. John introduce this statement here? Not, of course, as implying that to love an invisible Being is impossible; but that the only security for genuine and lasting love in such a case is to love that which visibly represents him. Seeing that God is invisible, his abiding in us can be shown only by his essential characteristic being exhibited in us, i.e., by our showing similar self-sacrificing love Ἡ ἀγάπη αὐτοῦ can scarcely mean God's love for us; for how can our loving one another make his love perfect? Nor yet vaguely, "the relation of love between us and God;" but, as in 1Jn_2:5, our love for him. Our love towards God is perfected and brought to maturity by the exercise of love towards our brethren in him.
13Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.
Jamieson-Fausset-Brown
13. Hereby--"Herein." The token vouchsafed to us of God's dwelling (Greek, "abide") in us, though we see Him not, is this, that He hath given us "of His Spirit" (1Jo 3:24). Where the Spirit of God is, there God is. One Spirit dwells in the Church: each believer receives a measure "of" that Spirit in the proportion God thinks fit. Love is His first-fruit (Ga 5:22). In Jesus alone the Spirit dwelt without measure (Joh 3:34).
13. Hereby--"Herein." The token vouchsafed to us of God's dwelling (Greek, "abide") in us, though we see Him not, is this, that He hath given us "of His Spirit" (1Jo 3:24). Where the Spirit of God is, there God is. One Spirit dwells in the Church: each believer receives a measure "of" that Spirit in the proportion God thinks fit. Love is His first-fruit (Ga 5:22). In Jesus alone the Spirit dwelt without measure (Joh 3:34).
The Pulpit Commentary
Almost identical with 1Jn_3:24. In 1Jn_3:1-7 the apostle says that confession of the Incarnation proves possession of the Spirit; and in 1Jn_3:12 that love of the brethren proves the indwelling of God. He now (1Jn_3:13) goes on to say that possession of the Spirit proves the indwelling of God; and (1Jn_3:15) that confession of the Incarnation proves the same. So that these four facts—confession of the Incarnation, possession of the Spirit, love of our fellow-men, and indwelling of God—mutually involve one another. St. John does not say, "He has given us his Spirit," but "of his Spirit ἐκ τοῦ Πνεύματος αὐτοῦ." It is impossible for us to receive more than a portion; the fullness of the Spirit is possessed by Christ alone. In Joh_1:16 we have a similar use of ἐκ (comp. Joh_12:3).
Almost identical with 1Jn_3:24. In 1Jn_3:1-7 the apostle says that confession of the Incarnation proves possession of the Spirit; and in 1Jn_3:12 that love of the brethren proves the indwelling of God. He now (1Jn_3:13) goes on to say that possession of the Spirit proves the indwelling of God; and (1Jn_3:15) that confession of the Incarnation proves the same. So that these four facts—confession of the Incarnation, possession of the Spirit, love of our fellow-men, and indwelling of God—mutually involve one another. St. John does not say, "He has given us his Spirit," but "of his Spirit ἐκ τοῦ Πνεύματος αὐτοῦ." It is impossible for us to receive more than a portion; the fullness of the Spirit is possessed by Christ alone. In Joh_1:16 we have a similar use of ἐκ (comp. Joh_12:3).
14And we have seen and do testify that the Father sent the Son to be the Saviour of the world.
Jamieson-Fausset-Brown
14. And we--primarily, we apostles, Christ's appointed eye-witnesses to testify to the facts concerning Him. The internal evidence of the indwelling Spirit (1Jo 4:13) is corroborated by the external evidence of the eye-witnesses to the fact of the Father having "sent His Son to be the Saviour of the world."
seen--Greek, "contemplated," "attentively beheld" (see on 1Jo 1:1).
sent--Greek, "hath sent": not an entirely past fact (aorist), but one of which the effects continue (perfect tense).
14. And we--primarily, we apostles, Christ's appointed eye-witnesses to testify to the facts concerning Him. The internal evidence of the indwelling Spirit (1Jo 4:13) is corroborated by the external evidence of the eye-witnesses to the fact of the Father having "sent His Son to be the Saviour of the world."
seen--Greek, "contemplated," "attentively beheld" (see on 1Jo 1:1).
sent--Greek, "hath sent": not an entirely past fact (aorist), but one of which the effects continue (perfect tense).
The Pulpit Commentary
And we have beheld, and do bear witness. The emphatic ἡμεῖς clearly means "we apostles;" and "beheld" τεθέαμεθα implies contemplation with bodily eyes, as in 1Jn_4:12. The invisible God can be only "invisibly seen" by the pure heart. But the incarnate Son has been visibly contemplated; and to bear witness of this fact was the very office of an apostle (Joh_15:27; Act_1:8). The language of this verse, as of 1Jn_1:1, 1Jn_1:3, would be strained and rather unreal in one who had not seen the Christ in the flesh. Note that σωτῆρα has no article, and is not in mere apposition, but is a second predicate: "The Father hath sent [see on 1Jn_1:10] the Son as Saviour," i.e., to be such. "The world," as commonly in St. John's writings, is specially the unregenerate among the human race.
And we have beheld, and do bear witness. The emphatic ἡμεῖς clearly means "we apostles;" and "beheld" τεθέαμεθα implies contemplation with bodily eyes, as in 1Jn_4:12. The invisible God can be only "invisibly seen" by the pure heart. But the incarnate Son has been visibly contemplated; and to bear witness of this fact was the very office of an apostle (Joh_15:27; Act_1:8). The language of this verse, as of 1Jn_1:1, 1Jn_1:3, would be strained and rather unreal in one who had not seen the Christ in the flesh. Note that σωτῆρα has no article, and is not in mere apposition, but is a second predicate: "The Father hath sent [see on 1Jn_1:10] the Son as Saviour," i.e., to be such. "The world," as commonly in St. John's writings, is specially the unregenerate among the human race.
15Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.
Jamieson-Fausset-Brown
15. shall confess--once for all: so the Greek aorist means.
that Jesus is the Son of God--and therefore "the Saviour of the world" (1Jo 4:14).
15. shall confess--once for all: so the Greek aorist means.
that Jesus is the Son of God--and therefore "the Saviour of the world" (1Jo 4:14).
The Pulpit Commentary
Whosoever confesseth ὅς ἂν ὁμολογήση. This rendering seems preferable to "whosoever shall confess" or "shall have confessed." The exact meaning is, "Whosoever has once for all taken up the position of confessing." 1Jn_4:14 gave the ease of the apostles; this gives that of those who accept their witness. In the next verse we have that of both together.
Whosoever confesseth ὅς ἂν ὁμολογήση. This rendering seems preferable to "whosoever shall confess" or "shall have confessed." The exact meaning is, "Whosoever has once for all taken up the position of confessing." 1Jn_4:14 gave the ease of the apostles; this gives that of those who accept their witness. In the next verse we have that of both together.
16And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.
Jamieson-Fausset-Brown
16. And we--John and his readers (not as 1Jo 4:14, the apostles only).
known and believed--True faith, according to John, is a faith of knowledge and experience: true knowledge is a knowledge of faith [Luecke].
to us--Greek, "in our case" (see on 1Jo 4:9).
dwelleth--Greek, "abideth." Compare with this verse, 1Jo 4:7.
16. And we--John and his readers (not as 1Jo 4:14, the apostles only).
known and believed--True faith, according to John, is a faith of knowledge and experience: true knowledge is a knowledge of faith [Luecke].
to us--Greek, "in our case" (see on 1Jo 4:9).
dwelleth--Greek, "abideth." Compare with this verse, 1Jo 4:7.
The Pulpit Commentary
And we have come to know and believe. Both perfects are virtually presents, expressing the present continuance of a condition begun in the past: "We know and continue to believe." Experience and faith are intimately connected; and sometimes the one precedes, sometimes the other (Joh_6:69). As in 1Jn_4:9 ἐν ἡμῖν should be rendered in us, not "to us" or "toward us;" and here also the interpretation, "in our case," is certainly possible, and perhaps safer. But the meaning may be that the object of our knowledge and faith is that portion of his own love which God has in us. It is "in us," and is exercised towards him and our brethren, but in reality it is his—it is himself abiding in us. In either case love is the object of our faith. Thus love is not only the true note of the Church (Joh_13:35), it is also the Church's creed. The second half of the verse restates the main proposition of this section with a view to further development.
And we have come to know and believe. Both perfects are virtually presents, expressing the present continuance of a condition begun in the past: "We know and continue to believe." Experience and faith are intimately connected; and sometimes the one precedes, sometimes the other (Joh_6:69). As in 1Jn_4:9 ἐν ἡμῖν should be rendered in us, not "to us" or "toward us;" and here also the interpretation, "in our case," is certainly possible, and perhaps safer. But the meaning may be that the object of our knowledge and faith is that portion of his own love which God has in us. It is "in us," and is exercised towards him and our brethren, but in reality it is his—it is himself abiding in us. In either case love is the object of our faith. Thus love is not only the true note of the Church (Joh_13:35), it is also the Church's creed. The second half of the verse restates the main proposition of this section with a view to further development.
17Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.
Jamieson-Fausset-Brown
17-18. (Compare 1Jo 3:19-21.)
our love--rather as the Greek, "LOVE (in the abstract, the principle of love [Alford]) is made perfect (in its relations) with us." Love dwelling in us advances to its consummation "with us" that is, as it is concerned with us: so Greek. Lu 1:58, "showed mercy upon (literally, 'with') her": 2Jo 2, the truth "shall be with us for ever."
boldness--"confidence": the same Greek as 1Jo 3:21, to which this passage is parallel. The opposite of "fear," 1Jo 4:18. Herein is our love perfected, namely, in God dwelling in us, and our dwelling in God (1Jo 4:16), involving as its result "that we can have confidence (or boldness) in the day of judgment" (so terrible to all other men, Ac 24:25; Ro 2:16).
because, &c.--The ground of our "confidence" is, "because even as He (Christ) is, we also are in this world" (and He will not, in that day, condemn those who are like Himself), that is, we are righteous as He is righteous, especially in respect to that which is the sum of righteousness, love (1Jo 3:14). Christ IS righteous, and love itself, in heaven: so are we, His members, who are still "in this world." Our oneness with Him even now in His exalted position above (Ep 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.
17-18. (Compare 1Jo 3:19-21.)
our love--rather as the Greek, "LOVE (in the abstract, the principle of love [Alford]) is made perfect (in its relations) with us." Love dwelling in us advances to its consummation "with us" that is, as it is concerned with us: so Greek. Lu 1:58, "showed mercy upon (literally, 'with') her": 2Jo 2, the truth "shall be with us for ever."
boldness--"confidence": the same Greek as 1Jo 3:21, to which this passage is parallel. The opposite of "fear," 1Jo 4:18. Herein is our love perfected, namely, in God dwelling in us, and our dwelling in God (1Jo 4:16), involving as its result "that we can have confidence (or boldness) in the day of judgment" (so terrible to all other men, Ac 24:25; Ro 2:16).
because, &c.--The ground of our "confidence" is, "because even as He (Christ) is, we also are in this world" (and He will not, in that day, condemn those who are like Himself), that is, we are righteous as He is righteous, especially in respect to that which is the sum of righteousness, love (1Jo 3:14). Christ IS righteous, and love itself, in heaven: so are we, His members, who are still "in this world." Our oneness with Him even now in His exalted position above (Ep 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.
The Pulpit Commentary
This verse raises various questions which can scarcely be answered with certainty. Does "herein" ἐν τούτῳ look back to 1Jn_4:16? or forwards to "that" ἵνα? or forwards to "because" ὅτι? Again, does "with us" μεθ ̓ ἡμῶν belong to "is made perfect" τετελείωται? or to "love" ἡ ἀγάπη? Joh_15:8 inclines us to refer "herein" to "that" ἵνα; and "with us" or "among us" goes better with the verb than with the subject: "Herein has love reached its perfection among us Christians, i.e., in the Church, that we have confidence in the day of judgment." This is the perfection of love to have no fear. The ὅτι, introduces the reason for this confidence: its basis is our likeness to Christ. especially in being united to the Father (Joh_17:21, Joh_17:23, Joh_17:26). Compare "even as he is pure" (1Jn_3:3), and "even as he is righteous" (1Jn_3:7): καθὼς ἐκεῖνος in all three cases.
This verse raises various questions which can scarcely be answered with certainty. Does "herein" ἐν τούτῳ look back to 1Jn_4:16? or forwards to "that" ἵνα? or forwards to "because" ὅτι? Again, does "with us" μεθ ̓ ἡμῶν belong to "is made perfect" τετελείωται? or to "love" ἡ ἀγάπη? Joh_15:8 inclines us to refer "herein" to "that" ἵνα; and "with us" or "among us" goes better with the verb than with the subject: "Herein has love reached its perfection among us Christians, i.e., in the Church, that we have confidence in the day of judgment." This is the perfection of love to have no fear. The ὅτι, introduces the reason for this confidence: its basis is our likeness to Christ. especially in being united to the Father (Joh_17:21, Joh_17:23, Joh_17:26). Compare "even as he is pure" (1Jn_3:3), and "even as he is righteous" (1Jn_3:7): καθὼς ἐκεῖνος in all three cases.
Perfect Love Casts Out Fear
18There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.
The Pulpit Commentary
Love implies attraction, fear repulsion; therefore fear exists not in love. Love here means the principle of love in general; it must not be limited to God's love to us, or our love to God, or our love of the brethren. Love and fear coexist only where love is not yet perfect. Perfect love will absolutely exclude fear as surely as perfect union excludes all separation. It is self-interested love that fears; pure and unselfish love has no fear. Yet nothing but perfect love must be allowed to cast out fear. Otherwise this text might be made an excuse for taking the most unwarrantable liberties with Almighty God. To cease to fear without attaining to perfect love is to be irreverent and presumptuous. Hence the apostle is once more pointing out an ideal to which Christians must aspire, but to which no one attains in this life. There is a fear, as Bede points out, which prepares the way for love, and which comes only to depart again when its work is done. Because fear hath punishment. Κόλασις must not be rendered indefinitely "suffering'' or "torment" (Mat_25:46; Eze_43:11; Wisd. 11:14; 2 Macc. 4:38). But κόλασιν ἔχει does not mean "deserves" or "will receive punishment," but quite literally "has it." It is the day of judgment and fear in reference to that day that is under consideration; and fear of punishment is in itself punishment by anticipation. Note the ἀλλά and the δέ, introducing a contrary and then a contrast back again: "There is no fear in love; nay, perfect love casteth out fear: but he that habitually feareth [present participle] is not made perfect in love." The dread of punishment may deter men from sin; but it cannot lead them to righteousness. For that we need either the sense of duty or the feeling of love.
Love implies attraction, fear repulsion; therefore fear exists not in love. Love here means the principle of love in general; it must not be limited to God's love to us, or our love to God, or our love of the brethren. Love and fear coexist only where love is not yet perfect. Perfect love will absolutely exclude fear as surely as perfect union excludes all separation. It is self-interested love that fears; pure and unselfish love has no fear. Yet nothing but perfect love must be allowed to cast out fear. Otherwise this text might be made an excuse for taking the most unwarrantable liberties with Almighty God. To cease to fear without attaining to perfect love is to be irreverent and presumptuous. Hence the apostle is once more pointing out an ideal to which Christians must aspire, but to which no one attains in this life. There is a fear, as Bede points out, which prepares the way for love, and which comes only to depart again when its work is done. Because fear hath punishment. Κόλασις must not be rendered indefinitely "suffering'' or "torment" (Mat_25:46; Eze_43:11; Wisd. 11:14; 2 Macc. 4:38). But κόλασιν ἔχει does not mean "deserves" or "will receive punishment," but quite literally "has it." It is the day of judgment and fear in reference to that day that is under consideration; and fear of punishment is in itself punishment by anticipation. Note the ἀλλά and the δέ, introducing a contrary and then a contrast back again: "There is no fear in love; nay, perfect love casteth out fear: but he that habitually feareth [present participle] is not made perfect in love." The dread of punishment may deter men from sin; but it cannot lead them to righteousness. For that we need either the sense of duty or the feeling of love.
19We love him, because he first loved us.
Jamieson-Fausset-Brown
19. him--omitted in the oldest manuscripts. Translate, We (emphatical: WE on our part) love (in general: love alike Him, and the brethren, and our fellow men), because He (emphatical: answering to "we"; because it was He who) first loved us in sending His Son (Greek aorist of a definite act at a point of time). He was the first to love us: this thought ought to create in us love casting out fear (1Jo 4:18).
19. him--omitted in the oldest manuscripts. Translate, We (emphatical: WE on our part) love (in general: love alike Him, and the brethren, and our fellow men), because He (emphatical: answering to "we"; because it was He who) first loved us in sending His Son (Greek aorist of a definite act at a point of time). He was the first to love us: this thought ought to create in us love casting out fear (1Jo 4:18).
The Pulpit Commentary
We love. The αὐτόν is spurious, and is not to be understood: the love is again quite general. "We have this principle of love." To take ἀγαπῶμεν as subjunctive in the sense "let us love" is less forcible. St. John states as a fact what ought to be a fact. "We Christians do not fear, but love. Yet this is no credit to us. After God's love in giving his Son for us it would be monstrous not to love."
We love. The αὐτόν is spurious, and is not to be understood: the love is again quite general. "We have this principle of love." To take ἀγαπῶμεν as subjunctive in the sense "let us love" is less forcible. St. John states as a fact what ought to be a fact. "We Christians do not fear, but love. Yet this is no credit to us. After God's love in giving his Son for us it would be monstrous not to love."
20If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?
Jamieson-Fausset-Brown
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" [OECUMENIUS]. 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.
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" [OECUMENIUS]. 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.
The Pulpit Commentary
Ebrard and others make a new section begin here; but 1Jn_4:21, 22 are in intimate connexion with what precedes. What is this love of which the apostle has been speaking? Is it the love of' God or of our fellow-men? Both; love of our brethren is organically bound up with love of God. To love God and hate one's brother is impossible. Sight, though not necessary to affection, aids it; and it is therefore easier to love men than God. If a man fails in the easier, will he succeed in the harder? Moreover, to hate one's brother is to hate God. "Whoso rejecteth you rejecteth me, and whoso rejecteth me rejecteth him that sent me." Note the negative, μή not ου). St. John has no definite person in view as ὁ οὐκ ἀγαπῶν, but any one who may happen to be of such a character, ὁ μὴ ἀγαπην. As before, ὁ μὴ ἀγαπῶν and ὁ μισῶν are treated as equivalent; there is no neutral term between "love" and "hate."
Ebrard and others make a new section begin here; but 1Jn_4:21, 22 are in intimate connexion with what precedes. What is this love of which the apostle has been speaking? Is it the love of' God or of our fellow-men? Both; love of our brethren is organically bound up with love of God. To love God and hate one's brother is impossible. Sight, though not necessary to affection, aids it; and it is therefore easier to love men than God. If a man fails in the easier, will he succeed in the harder? Moreover, to hate one's brother is to hate God. "Whoso rejecteth you rejecteth me, and whoso rejecteth me rejecteth him that sent me." Note the negative, μή not ου). St. John has no definite person in view as ὁ οὐκ ἀγαπῶν, but any one who may happen to be of such a character, ὁ μὴ ἀγαπην. As before, ὁ μὴ ἀγαπῶν and ὁ μισῶν are treated as equivalent; there is no neutral term between "love" and "hate."
21And this commandment have we from him, That he who loveth God love his brother also.
Jamieson-Fausset-Brown
21. Besides the argument (1Jo 4:20) from the common feeling of men, he here adds a stronger one from God's express commandment (Mt 22:39). He who loves, will do what the object of his love wishes.
he who loveth God--he who wishes to be regarded by God as loving Him.
21. Besides the argument (1Jo 4:20) from the common feeling of men, he here adds a stronger one from God's express commandment (Mt 22:39). He who loves, will do what the object of his love wishes.
he who loveth God--he who wishes to be regarded by God as loving Him.
The Pulpit Commentary
That he who loveth God love his brother also. This is the great commandment, on which hang all the Law and the prophets (Mat_22:37, Mat_22:39; Luk_10:27; Joh_13:34), and, whatever we may think of the relation between seeing and loving, there is the Divine command to love, not only the invisible God, but the visible brother in whom the invisible God dwells. Sight may hinder as well as help; it is hard to love what is squalid and hideous. In such cases let us remember the Divine command; let us remember the Divinity which even the most debased humanity contains.
That he who loveth God love his brother also. This is the great commandment, on which hang all the Law and the prophets (Mat_22:37, Mat_22:39; Luk_10:27; Joh_13:34), and, whatever we may think of the relation between seeing and loving, there is the Divine command to love, not only the invisible God, but the visible brother in whom the invisible God dwells. Sight may hinder as well as help; it is hard to love what is squalid and hideous. In such cases let us remember the Divine command; let us remember the Divinity which even the most debased humanity contains.
THE HOLY BIBLE
1 John
Chapter 4
Translated out of the original tongues, and with the former translations diligently compared and revised.
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