Chapter 4

1 John He warneth them not to believe all teachers, who boast of the Spirit, but to try them by the rules of the catholick faith: 7 and by many reasons exhorteth to brotherly love.

1. Beloved. Compare on ch. 3:2.

Believe not. Or, “stop believing,” as the Greek may be rendered. Thus rendered, the implication is that many were giving heed to various spirits.

Spirit. The apostle bids his hearers to be critical rather than credulous, and not to accept every spiritual activity as coming from God. From this it would appear that they had come under the ministry of men who claimed divine authority for teachings that were really false. The apostle, as a good pastor, warns his flock against specious deception. The nature of the deception is revealed in v. 3.

Try. Gr. dokimazoµ (see on Rom. 2:18; Phil. 1:10; and for the related word dokimeµ see on Rom. 5:4; 2 Cor. 9:13). God does not expect the Christian to be gullible; indeed, He bestows on the church the gift of distinguishing between true and false spirits (see on 1 Cor. 12:10). The messages of teachers who make the claim of being accredited by God should be tested by the Word of God. The Bereans gladly listened to Paul, but they studied the Scriptures to see whether he had been teaching truth (see on Acts 17:11). Paul advised his other converts to do similarly (see on 1 Thess. 5:21). It is the duty of each believer to apply to everything that he reads and hears the test of the inspired writings of prophets and apostles. Only so can the church resist the encroachments of false doctrine; only so can each believer have his faith based upon God and not men (1 Peter 3:15).

Of God. Literally, “out of God” (cf. ch. 3:10), that is, proceeding from God.

Because. John clearly states the reason for his counsel, and appeals to facts with which his readers are well acquainted.

False prophets. See on Matt. 24:11, 24–26; cf. on ch. 7:15. Here John is obviously referring to false teachers who may be identified with, or at least associated with, the antichrists mentioned in ch. 2:18–22, and the false apostles of Rev. 2:2.

Are gone out. Or, “have gone out,” though the influence of their going still makes itself felt. It would also appear that the writer is using the verb “to go out” in a different sense from that employed in ch. 2:19 (see comment there), where apostasy is implied. Here he is merely stating the fact of the appearing of false prophets. For other NT evidence that false prophets were active during John’s day see Acts 13:6; Rev. 2:2.

World. Gr. kosmos (see on ch. 2:15), here meaning the world as an orderly arrangement of things or people. There does not appear to be the same contrast drawn between the church and the world as in ch. 2:15–17, for the false teachers were operating within as well as without the church.

2. Hereby. Literally, “in this,” referring forward to the test that is outlined later in the verse (cf. on ch. 2:3).

Know ye. The Greek may be translated either as an imperative, “know,” or as an indicative, “ye know.” Johannine usage favors the second rendering, as in chs. 2:3, 5; 3:16; etc. The apostle is appealing to the believers’ knowledge rather than urging them to gain that knowledge.

Spirit of God. This is the only occurrence of this title in John’s writings. The identical Greek form (cf. 1 Cor. 2:14; 3:16) is rare in the NT. John expects Christians experimentally to identify the Spirit that comes from God. No claim to divine origin or authority is to be accepted for any teaching without its first being tested. The Scriptures provide a reliable standard by which to test all claims, for every divinely inspired message will harmonize with what the Lord has already revealed (see on 2 Peter 1:20, 21).

Every spirit. John’s words are all-inclusive—he is ready to acknowledge “every spirit” that fulfills the conditions.

Confesseth. Gr. homologeoµ (see on ch. 1:9; cf. on Matt. 10:32). Here, homologeoµ seems to carry a twofold meaning: (1) to acknowledge the truth of the doctrine of the incarnation of the Son of God; (2) to reveal in the life the effect of believing this doctrine. The fullest interpretation calls for more than verbal agreement with a teaching: it demands the Christ-filled life.

Jesus Christ. See on Matt. 1:1; Phil. 2:5; 1 John 2:22; 3:23.

Is come. Rather, “has come.” The verb implies that Christ existed before he became a man. From His former state He has come to earth. The form of the Greek verb may be understood as signifying that the Saviour did not temporarily come in the flesh and then leave it, but that He still retains the human as well as the divine nature, and is thus a human representative in heaven, though also a divine one, for He is a member of the Godhead (see on John 1:14; see Vol. V, pp. 917, 918).

In the flesh. Some of those who denied the humanity of Christ, claimed that the Word came upon the man Jesus at baptism, and left Him before crucifixion, but John refutes this.

At every stage in world history there has been a present truth to be emphasized, but that present truth has varied through the ages. The Jews who were converted after Pentecost needed to accept Jesus as the expected Messiah in order to become Christians, for the point at issue was the deity of Christ. A little later the Gnostics denied, not the divinity, but the humanity of the Saviour. They were prepared to believe that the gods manifest themselves to men in various ways, but denied that “the Word was made flesh” (see pp. 625, 626). Thus John’s emphasis on the incarnation had peculiar significance for the days in which the apostle lived.

But the truth he enunciates needs emphasis at all times, and never more than in our own day. The fact that the Son of God became man in order to save men must be clearly taught in these times when men more than ever attempt to explain away the miraculous (see on Matt. 1:23; Luke 1:35). We need to be personally conscious of the incarnation, to remind ourselves that the God who made that miracle possible is well able to perform any miracle that is needed for our salvation. Our acceptance of His plans and our adherence to His guidance can be a confession of our belief that “Jesus Christ is come in the flesh.” Such a witness cannot be borne without divine aid, for “no man can say that Jesus is the Lord, but by the Holy Ghost” (1 Cor. 12:3).

Is of God. Literally, “out of God is” (see on v. 1). He who confesses that Jesus Christ is come in the flesh demonstrates the divine origin of the spirit that works in him.

3. Confesseth not. John now gives a negative test for discerning between the true and false teachers. He sees only two classes—those who confess Christ not.

Jesus Christ. Important textual evidence may be cited (cf. p. 10) for the omission of “Christ” and of the phrase “is come in the flesh.” The clause then reads, “every spirit that confesseth not Jesus,” and places an emphasis upon the confession of a person rather than of a creed. The textual variants make no significant change in the meaning of the passage, for both renderings refer to the teachers who fail to glorify the divine-human Jesus.

Is not of God. See on vs. 1, 2. There is no neutral ground in the great controversy. Those who hear proclaimed the message of the divinity and humanity of Christ, and who deliberately reject and oppose the teaching of the incarnation, belong to the evil one and are under his control, no matter how free they may feel themselves to be (see on Matt. 12:30; 1 John 3:10).

This. That is, the failure to confess Jesus.

That spirit. The word “spirit” is justifiably supplied in the KJV, since in the Greek construction the neuter pronoun to, translated “that,” refers to the neuter noun pneuma, “spirit.” The word “spirit” may here be interpreted as either (1) the spirit that dwells in antichrist does not confess Jesus, or (2) the nonconfession of Jesus is a typical characteristic of antichrist. Perhaps both meanings are intended.

Antichrist. See on ch. 2:18–23.

Ye have heard. The apostle reminds his readers that they have already been instructed on much of what he is saying (cf. on ch. 2:18).

It should come. Literally, “it is coming,” the same form as appears in ch. 2:18. The clause that follows shows that John is emphasizing the present sense of the verb to remind the believer that the prophecy concerning antichrist was even then, already, being fulfilled.

4. Ye. In the Greek this is emphatic, underlining the contrast between the believers to whom John is writing and the false teachers of whom he has just been speaking (v. 3). The battle lines are already drawn. John’s readers are on the side of Christ, whereas those who are not actively supporting the right are on the side of the enemy even though they may not have openly taken their stand under his black banner.

Of God. See on chs. 3:9, 10; 4:1, 2.

Little children. See on ch. 2:1.

Overcome. Gr. nikaoµ (see on ch. 2:13). When writing to young men in ch. 2:13, 14, John recognizes that they “have overcome the wicked one.” Here he refers to the defeat of the false prophets by the believers. He does not specifically state how they had gained the victory, but connects it with their being “of God.” Their intimate relationship with the Father enabled them to reject the doctrines of false teachers. They had already received the divine anointing which gave them true knowledge (ch. 2:20, 27) and now had obviously used that unction in their fight against falsehood. Similar victories are possible for all God’s children.

Greater is he. Here the apostle reveals the inner reason for the Christian’s victory. God abides in the believer (chs. 2:14; 3:24) and makes him potentially stronger than any adversary. We need constantly to remind ourselves of this fact, and to act in the spiritual confidence that the experience brings to its possessor.

He that is in the world. That is, the devil (cf. on John 12:31; 16:33; PK 175, 513; GC 530.). One would expect John to say “in them,” that is, in the false teachers, rather than “in the world”; but he uses the wider term because the spirit of these false prophets is the same selfish spirit of Satan that controls the world. By so stating the more general truth, he makes still clearer the contrast between the illimitable power of God and the limited resources of the author of falsehood.

5. They. This pronoun is emphatic in the Greek. Compare the emphasis on the pronoun “ye” in v. 4 (see comment there). The reference is to the false prophets through whose deceitful teachings Satan seeks to gain control of the Christian church.

Are of the world. Literally, “are out of the world.” Compare the contrasting phrase “of God,” literally, “out of God” (vs. 1, 2). Although the false teachers claim to speak for God and to have a message for the church, the source of their inspiration is Satan and their manner of working is typical of the ruler of the fallen world.

Speak they of the world. Literally, “out of the world they speak”; not that they speak about the world, but the source of their inspiration is the world. Because they themselves are a part of the world, and have been brought up in actual enmity toward God, they cannot but speak “out of the world.” Only when they are completely born again and belong to the family of God rather than the family of the world can they be expected to speak in any other way.

Heareth them. Naturally enough, the world readily listens to those who are one with it, and finds the words of the false prophets very much to its taste. To hear philosophies expounded that conform to and support one’s own thinking is generally gratifying.

6. We. That is, the apostles or their associates, in contrast with the “ye” (v. 4) and “they” (v. 5). The pronoun is emphatic as are “ye” and “they” in vs. 4, 5. Having already said that the believers are “of God” (v. 4), he is making no exaggerated claim when he applies the same description to himself and his colleagues.

He that knoweth God. This description corresponds to “he that is of God,” but emphasizes the aspect of a personal acquaintance with God.

Heareth us. There is natural harmony between the teachers who “are of God” and those who know God. The listeners will eagerly hear the instruction that comes from those who already have intimate acquaintance with the Father. In reminding his readers of this truth, John is also recording a test of the genuineness of Christian profession—those who know God will attentively hear His true messengers.

Is not of God. See on v. 3.

Heareth not us. If a man has resisted the convicting power of the Spirit, he is unlikely to listen to a servant of God. If the resistance is conscious and determined, such people will often not even allow God’s servant to talk to them, but will repulse them as they have repelled the Spirit. Hence, there is little that can be directly done for them (see on 1 Cor. 2:14). But there are many who have been deceived into resisting truth without knowing the seriousness of what they were doing. The sophistries of Satan have so clouded their judgment that the truth of God seems an idle tale. For them much can be done. The demonstration of the results of Christian beliefs in the lives of those who are “of God” will often arouse an interest. Especially does the quiet confidence of the truly converted appeal to those who realize the hopelessness of the future outlined by the world’s wisest men.

Hereby. Literally, “out of this.” It appears preferable to refer this “hereby” to the contents of v. 6 rather than apply it to vs. 4–6, although the stated test may be applied in the wider context without distorting John’s meaning. The nature of the spirit that controls a man may be discerned by the way he reacts to the teachings of God’s accredited servants.

Know we. This may refer to the apostolic teachers (see above under “we”) or to the readers, or to both groups.

Spirit of truth. Many believe this refers to the Holy Spirit, the Spirit of God (cf. v. 2; cf. on John 14:17), since John in this chapter is dealing with the opposing spirits (vs. 1–3). The Holy Spirit is the source of the believers’ impulse to seek truth. It is by comparison with the truths they have already been taught by that Spirit that believers can recognize the right. The sheep recognize the voice of the Good Shepherd in the words of those whom the Shepherd has sent to them (John 10:27).

Others believe that “spirit of truth” refers more generally to the inward attitude motivating those who preach the truth (cf. on Rom. 8:15).

Spirit. If the phrase “spirit of error” be taken as the antithesis of “spirit of truth,” then the “spirit of error” may be regarded as the spirit of Satan, or the spirit of antichrist, or the attitude of those propagating error (cf. on Rom. 8:15).

Error. Gr. planeµ, “wandering” (see on Matt. 18:12). It is possible to err through ignorance, but the spirit of error is deliberately seeking to make men wander from the path of truth.

7. Beloved. John introduces another phase of his subject (cf. v. 1). The transition from a discussion of the discernment of spirits to the need for love may seem abrupt, yet in reality it is not so, for the apostle is continuing to discuss the characteristics of those who are “of God” (v. 2). The ability to detect false teachers is necessary for those who are born of God, but John now shows that love is no less essential. As the confession or denial of the reality of the incarnation is the key test in the realm of belief (vs. 2, 3), so the presence or absence of genuine love is the test of the moral quality of one who professes to be of God, for the Spirit of God and the spirit of hate cannot coexist in the same heart.

Let us. John is here addressing all believers, and is not limiting his appeal to the teachers, the “we” of v. 6.

Love one another. See on ch. 3:11. The relationship between “beloved” and “love one another” is arresting. The force of the construction may be conveyed by the rendering, “loved ones, love another.” Those whom John is addressing are themselves beloved by their ministers, and in turn are asked to reciprocate the love they receive and to share it with others.

How can we love those to whom we are not naturally drawn? Those whom we should love do not always appear lovable, and it is easy to turn from such and to lavish our affection on those who are compatible with us. But God and Christ have left us examples of universal love (see on Matt. 5:43–45; John 3:16; Rom. 5:8), and they will give their followers grace to love all men, even the apparently unlovable. Prayer for the one whom we do not love will bring the love of God into our hearts, and will arouse an interest in our brother’s welfare. As we learn more about him knowledge will quicken into understanding, understanding into sympathy, and sympathy into love. Thus we may learn to love another even when to do so seems most difficult. For the type of love here enjoined see on Matt. 5:43, 44.

Love is of God. Literally, “love is out of God.” This is the reason advanced by John in support of his appeal for brotherly love. All true love is derived from God, who is the only source of love. All who are “out of” God (see on v. 2) will, by reason of their divine origin, display the love that comes from their Father.

Every one. Or, “whosoever” (cf. on ch. 3:6).

Loveth. Or, “continues to love.” John is not here suggesting that the act of love produces the new birth, for that would be like expecting the fruit to produce the tree that bore it, and would be contrary to the teachings on the new birth as recorded by the apostle (see on John 3:3–5).He is rather saying that all who keep on loving show that they have been born again.

Is born of God. Or, “has been born of God.” See on chs. 2:29; 3:9. Only those who have been born of God can really love in the Christian sense of the term.

Knoweth God. Compare on ch. 2:3, 4.

8. Loveth not. Another of John’s negative forms of a previous positive statement (cf. on ch. 1:5, 6; etc.). The Christian who claims to know God, yet does not love his brethren, is living a lie (cf. chs. 2:4, 9; 3:6).

Knoweth not. Rather, “did not know,” that is, did not come to know, or, never came to know, God. It is impossible to come to a knowledge of God without beginning to love our fellows (see on ch. 3:10, 11). John might have said that he who does not love has not been born of God, but he chooses to stress the fact that such a man has not even known God, and thereby covers the issue of his not having been born from above.

God is love. The Greek construction does not make “God” and “love” identical as the English translation may appear to do. Rather love is set forth as an essential quality or attribute of God. The decisive proof that a man that “loveth not” lacks a knowledge of God is contained in the phrase “God is love.” He who does not love proves that he is not personally acquainted with the basic quality in God’s nature. In his simple but sublime statement John reaches the zenith of Christian belief. To the heathen, if there is a supreme deity He is a far-off being with little interest in His woshipers, whereas many malignant spirits are close at hand. So they ignore the God of heaven and seek to placate the devils. In certain Eastern religions, God is an all-pervading mind indifferent to human needs, and hope is centered upon man’s becoming a nothingness in universal nonbeing. The nominal Christian all too often sees God as an angry tyrant who needs to be placated by prayers and penances or the pleadings of His son.

The ancient Jews sometimes mistakenly thought of God as a tribal deity who favored only His own people, and they thought of Him as possessing magnified forms of their own selfish ambitions and cruelties. The best among them found God revealed in the Holy Writings, but often they failed to gain a true understanding of the divine nature. When the Son of God came to earth, men could see that God is love.

That God is love is a revelation, for men could never have discovered the fact for themselves. The revelation is of supreme importance to man’s welfare. That God is a spirit (John 4:24) is important, but it tells nothing about the possibility of our enjoying happy relations with such a being. That “God is light” (1 John 1:5) is intellectually satisfying, but the thought of an all-pure, all-seeing God may bring fear rather than comfort, for in the light of what we are, what good can such a God find in us? But when we learn that God is love, fear is replaced by trust, and we confidingly place ourselves in the hands of our heavenly Father, knowing that He careth for us (1 Peter 5:7).

That God is love also implies that there is no time when He has not been or will not be love. His nature never changes (see on James 1:17); love has been His dominant quality in the past and will continue to be in the future. We may prove that for ourselves, for as Charles Wesley says, when speaking of his relationship to God: “Through all eternity to prove Thy Nature and Thy Name is Love” (The Oxford Book of Christian Verse, p. 332).

The statement that God is love is of infinite value in understanding the plan of salvation. Only Love would give free will to His creatures and run the risk of incurring the suffering that sin has brought to the Godhead and the angels as well as to fallen men. Only Love would be interested in gaining the cheerful voluntary service of those who were free to go their own way. And when sin came, only Love could have the patience and the will to devise a plan that would enable the universe to come to a full understanding of the basic facts in the great controversy between good and evil, and thus ensure against any further uprising of self-seeking and hate. In the warfare against sin, God, being truly love, can use only truth and love, whereas Satan employs cunning lies and cruel force. Only Love could inspire the plan that would permit the Son first to redeem the human race from the guilt and power of sin by His earthly life, death, and resurrection, and then to become the Head of a new and sinless race (cf. on v. 9). By His very nature God was impelled to devise and carry out this amazing plan (John 3:16).

9. In this. The phrase refers to what follows, not to what goes before.

Was manifested. Compare on ch. 1:2, where John tells us that eternal life was manifested in Christ, and on ch. 3:5, where the same verb is used for the incarnation.

Love of God. That is, God’s love, as the context shows.

Toward us. Rather, “in us,” or “among us” (RSV).

Sent. Literally, “hath sent.” The form of the Greek verb presents the act of sending as in the past, but with its effects remaining. Significantly, the results of the sending are permanent for Christ—He remains one of us (see on John 1:14; see Vol. V, pp. 917, 918; 1126–1131). The sending was not that of a father ordering a son to undertake a difficult mission, for Christ’s sacrifice was voluntary (see on John 10:17, 18; see DA 22, 23). He gladly undertook to become man and to die for sinners (see Ps. 40:8; Phil. 2:5–8; Rev. 13:8; PP 63; DA 23).

Only begotten. Gr. monogeneµs (see on John 1:14). Monogeneµs as applied to the Son occurs only in John’s writings, and thus supports the view that the Gospel and the epistle have a common authorship (see p. 623).

Into the world. God’s Son did not attempt to save man from a distance. He came into man’s own environment, though still retaining His connection with heaven (see on John 1:9, 10). He was in the world, but He was never “of the world,” just as we must not be “of the world” (John 17:14; 1 John 4:4, 5).

Might live. This is the great purpose for which God sent His Son into the world (cf. on John 3:16; 10:10). In his Gospel, John usually employs the phrase “to have life” rather than the verb “to live,” as here, but the variation in phraseology involves no difference in meaning.

Through him. All life is derived from Christ (see on John 1:3; Col. 1:16, 17; Heb. 1:3). Nothing has life apart from Christ. But, in a special sense, the Christian lives “through him,” for the only life that has permanent value, eternal life, is gained only through Jesus (cf. on John 10:10; 1 John 5:11, 12).

10. Herein. Literally, “in this” (see on v. 9). The phrase refers to what follows.

Love. The loftiness of John’s concept of love can hardly be exaggerated. He sees love as the highest of all principles, he sees that God Himself is love (v. 8). Therefore when the apostle comes to give an example of love, by way of definition, he turns to the highest possible illustration, the immeasurable love of God for man.

Not that we loved. The pronoun is emphatic in the Greek, and stands in contrast with the word translated “he,” which is also emphatic. John is not denying that his readers ever loved God, but is stressing the inadequacy of human love to illustrate his high concept of love. The love of man for God need cause no wonder, for it is a natural response to the amazing affection that the Lord has poured upon the human race (see v. 19).

He loved us. The “he” is emphatic (see above under “not that we loved”). The marvel of divine love lies in the fact that God initiated the loving deed. There was no higher influence to persuade Him to love mankind: the urge came entirely from within Himself. Consideration of those on whom the love was bestowed makes the love all the more surprising, for the human race have nothing to recommend them to divine benevolence other than their dire need. Yet, from another point of view, God’s great act should cause no surprise, for John has already explained that God is love (v. 8), and one who knows God’s nature would expect Him to manifest His supreme quality in dealing with man’s rebelliousness (cf. on Rom. 5:8).

Sent his Son. See on v. 9. The form of the Greek verb here used signifies the completed act of sending, in contrast with that employed in v. 9, which refers to the act and its continuing results.

The propitiation. Gr. hilasmos (see on ch. 2:2). There is no article in the Greek.

For our sins. Literally, “concerning our sins” (see on ch. 2:2).

11. Beloved. This is the last occurrence of this term of endearment in this epistle. The term is here used to introduce an important statement. Compare the use of the term in chs. 3:2, 21; 4:1, 7.

If God so loved. Compare John 3:16. John is not expressing any doubt that God loved us, but is drawing attention to the infinite extent of His love and the manner in which it was displayed, for the purpose of encouraging his readers to emulate the divine example.

We. The pronoun is emphatic in the Greek (cf. on v. 10).

Ought. Gr. opheiloµ (see on ch. 2:6).

Love one another. See on ch. 3:11. We, who are aware of the magnitude of God’s matchless love for us, are obligated to emulate that love in relation to our fellows. Since God so loved us, unworthy as we are, should not we love our brother, unworthy though he may seem to us? To refuse to love our brother, who is no worse in the Lord’s eyes than we, is to put ourselves in the position of the ungrateful debtor who had been forgiven a large debt which he could never have paid, yet went out and attacked a fellow servant who owed but a small sum (see on Matt. 18:23–35). It is a mutual love to which we are called, and shared love increases steadily as each brother seeks to aid the other. The nearer we come to preferring one another in honor (Rom. 12:10), to laying down our lives for the brethren (1 John 3:16), the more like God we become and the more like His is our love. As the people of God near the close of probation, remarkable changes will take place. Their hearts will be knit one with the other in a love that is like that of God for us, and they will stand foursquare and fearless before their foes (TM 186, 187).

12. No man hath seen God. Compare on John 1:18. In the Greek the word for God appears without the article, as in John 1:18, which fact indicates that John is thinking of the nature and character of Deity rather than of His personality. The word for “seen” is different in the two passages. In the Gospel, John uses horaoµ, a general word for seeing; in the epistle he uses theaomai, “to view attentively,” “to contemplate” (see on 1 John 1:1).

If we love. In the Gospel, John explains that only the Son could reveal the Father, because He alone among men had ever seen Deity. Here the apostle tells us that although we cannot behold God, by exercising brotherly love we can have the invisible God dwelling in our hearts.

Dwelleth. Gr. menoµ (see on ch. 2:6). In the heart that truly loves, God has a permanent home—and what better way can there be to gain a personal knowledge of the Lord than by having Him as a permanent guest in our hearts? The desire for a physical sight of Deity assumes a secondary place when the Lord actually dwells with the believer.

His love. That is, the love of God. This may refer either to the love of man for God or the love of God for man (see on ch. 2:5). Commentators are divided as to the meaning here (see below under “perfected”).

Perfected. See on ch. 2:5. The complete clause, “his love is perfected in us,” is open to more than one interpretation. It may be taken as meaning (1) the operation of God’s redemptive love is perfectly demonstrated in the transformed life of the believer, or (2) the same love that God showed to man is exemplified in the lives of those who love their brethren, or (3) our love for God is perfected as we love our brethren.

This is the second of the two perfectings discussed by John. The first occurs in ch. 2:5, and refers to those who keep Christ’s word.

13. Hereby. Or, “in this.”

Know we. John has given us a sign by which we can recognize that God is working in us, namely, “if we love one another.” Now he turns to a further sign that will give the assurance that we have a permanent home in Him and that He has made us temples fit for His indwelling. As we see this sign working in our lives, we shall continuously be made aware, by experience, that the invisible God dwells within us by His Spirit.

We dwell in him. See on ch. 2:28.

Because he hath given. The complete clause reads literally, “because out of His Spirit He has given to us.” Compare on ch. 3:24, where the same sign is discussed. That which determines whether we shall receive the Spirit and whether the Spirit and whether the Spirit will be able to use us, is our surrender to His guidance. Our Saviour permitted Himself to be guided by the Spirit in all that He did (see on Matt. 3:16; 4:1; Luke 4:18), so He could say that He neither spoke nor acted of Himself, but by the Father through the Holy Spirit John 5:19, 30; 14:10. Thus it could be said that He received the Holy Spirit without measure (see on John 3:34). As the Father gave the Spirit to empower the Son during His life on earth, so God will give of the Spirit to us. But we have a part to play—we must be willing to receive the Holy Spirit, we must be responsive to His control. Unless that willingness is present in us, God’s gift will be in vain. The Christians to whom John was writing had already opened their hearts to receive God’s gift, and were continuing to experience the blessings that come with the Spirit’s presence. If we follow their example, we may be sure of enjoying what they enjoyed.

14. We. That is, the apostolic group (cf. on v. 6), those who had personally seen the One whom the Father sent. The pronoun is emphatic in the Greek.

Have seen. Gr. theaomai, “to view attentively,” “to gaze upon,” “to contemplate” (see on v. 12). Compare on ch. 1:1, where the verb is translated “to look upon.” The form of the Greek verb indicates the abiding results of the past action. The apostles never forgot the revelation of God that they had witnessed in Jesus Christ. Although they, in common with other men, had never seen God (v. 12), they had seen His Son, and that sufficed.

Do testify. Or, “are bearing witness” (cf. on ch. 1:2). In so doing, John and his fellow preachers were fulfilling their Master’s command (Acts 1:8). The Christian church was largely built upon the testimony of the disciples who had studied the nature of God as revealed in the life of the Saviour, and had compared Christ’s life with the OT prophecies of the Messiah. In the early church there were many who had been converted by the Saviour’s own work; others accepted the faith through the witness at Pentecost; countless more believed because of the apostles’ subsequent testimony; but a still larger number, including ourselves, have been dependent upon the written witness as contained in the NT.

The Father sent. Literally, “the Father has sent.” The form of the Greek verb is the same as in v. 9 (see comment there).

To be the Saviour. The words “to be the” are supplied, and the clause may rightly read, “the Father sent the Son, a Saviour of the world.” Jesus did not become the Saviour by being sent, but was the Saviour before as well as after the incarnation. In spite of all that John has to say about Christ’s redemptive work, the word “Saviour” occurs only in one other place in his writings (John 4:42), and there is also qualified by the words “of the world.” For the significance of “Saviour” see on Matt. 1:21.

Of the world. That is, of the people in the world, although Christ’s work will ultimately include the renovation of the earth (Rev. 21:1, 5). The Saviour’s death made possible the salvation of every member of every nation (John 3:16, 17; 12:32). The result of His sacrifice is not limited to the Christian Era. Christ is “the Lamb slain from the foundation of the world” (Rev. 13:8; cf. Gen. 3:15; 4:3, 4; 22:13; Num. 21:9). Christ is the Saviour of all who will be redeemed, no matter the age in which they may happen to have lived.

15. Whosoever. See on John 3:16; 1 John 3:4, 6; Rev. 22:17.

Shall confess. Or “confesses.” See on v. 2.

Jesus. John uses the human name of the Saviour, doubtless because he wishes to emphasize the recognition of Jesus of Nazareth as the Son of God (see on chs. 1:3; 3:23).

Son of God. See on Luke 1:35; John 1:14.

God dwelleth. Not only are we “of God” (v. 2) when we confess the Saviour, but God abides in our hearts and we abide in Him. Thus the confession of Jesus by the believer constitutes a further test by which he may know that God dwells in him (cf. vs. 12, 13; ch. 2:5), and he in God.

A connection between vs. 14 and 15 lies in the fact that the believer’s confession of the divine Sonship of Jesus is dependent upon the witness of the apostles to that which they had beheld in the earthly life of Christ. We have never seen Christ, except with the eye of faith in the pages of Holy Writ, yet our personal testimony to His divinity, based on the reality of our own communion with God, will usually do more to win others to share the same joy than the most skillful presentation of doctrinal reasons. Of course, our lives must conform to our high profession if they are to have any value for others, but the very constancy of our fellowship with the Father will guarantee that Christ will always be seen in us (Gal. 2:20).

The type of communion possible has been demonstrated by our Lord. He was always in close communion with God. He constantly surrendered His will to that of the Father and consciously sought to do His will (see on Ps. 40:8). With us this experience is intermittent, for few have learned to stay surrendered for any length of time. We are likely to take our lives out of the hands of the Saviour and to break the link that binds us to the Father.

Satan is well aware of the tremendous value to man of this direct communion with heavenly beings, and he has worked hard to rob us of the privilege that he long ago forfeited (Rev. 12:7–10). But we must be aware of his sophistries and resist his efforts to separate us from God. Since confession of the Lord Jesus Christ is a sign of the mutual indwelling of God and man, the breaking of that communion is a denial of the Saviour. And when we deny Him we cease to enjoy. His services as our Advocate (Matt. 10:32, 33).

16. And we. This may refer to those who are mentioned in v. 14, that is, the apostolic group who, in contrast with the universal “whosoever” (v. 15), have already been confirmed Christians for many years. Because of this established experience the testimony of the group merits consideration and respect.

Have known and believed. The form of the verbs thus translated indicates that John and his associates not only had known and believed but were continuing to do so. There is need for belief as well as for knowledge; both are essential in Christian experience.

We must know God before we can believe in Him. We must learn of the plan of salvation before we can trust our eternal lives to it. Moreover, both the knowledge and the belief may be progressively deeper. When we believe what we have learned, we are ready to learn more and believe in that, too. Thus neither is ever complete. We shall continue to learn more and believe more, and never shall we fully fathom the profound depths of the love of God to man.

Hath to us. Rather, “has in us.” The form of the Greek verb emphasizes the continuity of God’s love for His children. The preposition “in” indicates that we are the sphere in which the love of God is revealed. A consecrated Christian is the most persuasive exhibit of the fruitage of God’s love; the love of God, having operated in him, has transformed a sinner into a saint. Such miracle-working love cannot but be acknowledged by the one in whom it has operated and by those who observe its transforming power. Thus God’s love comes to be known and believed through the lives of His faithful children.

God is love. See on v. 8. Here the identification is linked with a positive statement, whereas in v. 8 it follows a negative declaration. That God is love has been the constant background of John’s reasoning, and has conditioned his frequent categorical statements.

Dwelleth in love. Whenever we maintain ourselves in the atmosphere of love, it follows that we must be maintaining ourselves in the presence of God. Because we dwell in love, we dwell in God, who is love (v. 8).

To abide continually in the realm of love toward God and men, in the face of contrary influences, calls for spiritual stamina that can be sustained only by constant communion with the Lord. On the difficulty of ever maintaining the needful fellowship between us and God see on v. 15.

God in him. Textual evidence favors (cf. p. 10) the reading “God dwelleth in him.” All who have tasted the joys of this mutual indwelling with the God of love know that the reward is well worth the effort. Satan knows it too, and is clever enough not to attempt a direct denial of its value. Instead, he paints many lesser good things in glowing colors and leads us to center our thoughts upon them, even if only for a brief moment. Once he can thus divert our attention from God, he often succeeds in leading the mind along to harmful thoughts of self and others. Before we know it or even realize our danger, we are harboring thoughts of resentment, with the result that love and God have both been driven from our hearts. It is an old technique, but it is still all too successful!

Our best defense is a deliberate and constant centering of the mind upon the blessings we have enjoyed at the hand of God (Ps. 63:6; 139:17, 18). The memory of what God has done for us, of what fellowship with Him has meant, is also strengthened when we tell others of our joys. Such testimonies encourage our brethren and strengthen our determination to maintain the connection between ourselves and Heaven (Mal. 3:16; MH 100).

17. Herein. This may refer back to v. 16 or forward to the clause “that we may have boldness.” Both interpretations are possible, but John’s style in this epistle favors the forward reference.

Our love. Literally, “the love with us.” This may be taken to refer to God’s love for us and our love for God, both of which may be said to come to perfection with us, that is, in our transformed lives. If “herein” refers back to v. 16, this interpretation of “with us” readily fits the thought of dwelling in love; if “herein” be referred forward, then John’s meaning may be that, in our case, love is perfected when we confidently face the day of judgment.

Make perfect. Gr. teleiooµ (see on ch. 2:5).

That we may have. This points to one of the great objectives on which love has set its eyes. The love of God for man and the love of man for God have as a common purpose the preparation of man to face the day of judgment with confidence. Since the standard of judgment is the law (James 2:12), and since love is the fulfilling of the law (Rom. 13:10), the perfecting of our love is an essential process.

Boldness. Gr. parreµsia(see on ch. 2:28).

The day of judgment. Literally, “the day of the judgment.” This is the only place where the full phrase with both articles is found in the NT. The effect of the articles is to emphasize both that it is a definite day or time and that there is one great judgment in which all cases are considered and decided. The two phases of the work of judgment (see on Rev. 14:7; 20:11–15) do not come under consideration here. John is expecting to appear before the judgment seat of Christ (cf. on 2 Cor. 5:10), and is preparing his readers also to be ready for that awful hour. See on Acts 17:31; 2 Peter 2:9.

Because. This points to the ultimate reason for the Christian’s confidence when confronted by the thought of the day of judgment. He can be confident because he is like Christ.

He. Gr. ekeinos, “that [one].” When applied to persons this pronoun uniformly refers to Christ in this epistle (chs. 2:6; 3:3, 5, 7, 16), and is clearly so intended here, although the immediate context would suggest a reference to God the Father. The thought of Christ comes to John’s mind doubtless because of Christ’s work in connection with the judgment (see on John 5:22, 27; Rom. 2:16).

So are we. John has already stressed the Christian’s likeness to the Saviour (see on ch. 3:1–3), and he now again emphasizes the resemblance to bring assurance to his judgment-bound readers. Those who are truly like the Judge need not fear the judgment The believer’s ground for confidence is not his own imperfect attainments, but the faultless character and propitiatory sacrifice of Christ his Saviour (see on Phil. 3:9; Titus 3:5; etc.).

World. Gr. kosmos (see on ch. 2:15). Although John’s thought has reached to the day of judgment, he is primarily concerned with the Christian’s conduct in this present world. He, as firmly as any NT writer, refuses to postpone Christlikeness to an indefinite future, but insists on the possibility of its being a present reality (see on ch. 3:2, 9). Here he declares that, even as Jesus is eternally righteous in His environment, so we are to be righteous in our present surroundings. The expression “in this world” implies the temporary nature of our sojourn here, but suggests that we are to be Christ’s representatives while we live on earth. Notice, however, that this description of our being like Christ in the world is conditional upon our dwelling in love and in God (v. 16). It is love that links us to the Master and makes us like Him (chs. 2:7–10; 3:10–18). Some have felt that this description cannot be applied to individual members of the church, since none continually makes his home in the realm of selfless love. They claim that the description can be true only of the church as a whole. But until all the members abide in love, the church cannot as a whole be like Christ in the world. It is the individual who is indwelt and guided, and through individuals the Lord upbuilds His church on earth (Eph. 2:19–22).

18. There is no fear. John is here referring to craven fear (see on Rom. 8:15) and not to the desirable “fear of the Lord” that all believers possess (see on Acts 9:31; 2 Cor. 5:11; 7:1). Fear is the opposite of “boldness” (1 John 4:17), and will have no place in the mind of the Christian. As A. E. Brooke says in commenting on this verse, “Fear, which is essentially self-centered, has no place in love, which in its perfection involves completely self-surrender. The two cannot exist side by side” (The International Critical Commentary, The Johannine Epistles, pp. 124, 125).

But perfect love. Or, “on the other hand, the perfect love.” The word “love” occurring three times in this verse is in each case literally, “the love.” The apostle is speaking of Christian love that has already been perfected (v. 17).

Casteth out. Perfect love, which centers on God, cannot tolerate slavish fear, and does not need to, for “if God be for us, who can be against us?” (see on Rom. 8:31–39). He who truly loves has no fear of God and has no need to fear the machinations of men (Matt. 10:28; Heb. 13:6).

Torment. Gr. kolasis, “correction,” “punishment,” “penalty.” Fear, arising from a wrongly spent life, brings its own immediate punishment, apart from any penalty that the future may hold in store (cf. on Heb. 10:26, 27).

He that feareth. Rather, “but he that feareth,” or “and he that feareth.” The reference is to ungodly fear, and not to the reverential awe felt by the true worshiper for his Creator.

Is not made perfect. Since there is no fear in love, one who fears demonstrates that he is not yet made perfect in respect to the high form of love of which the apostle is speaking. Fortunately, development is possible. As we learn to know the Lord we begin to love Him, and our fear changes from a haunting dread of a powerful and avenging God to a “clean” (Ps. 19:9) fear that does not wish to disappoint a friend. The more we grow in love, the less we fear. When our love is perfectly developed and freed from all trace of self, we shall be without craven fear of God or man. We shall not fear God because we know that He is love. We shall not fear man because we know that our loving Friend will allow nothing to come upon us that will not be for our ultimate good, and that He will be with us whenever our path leads through trial or danger (Isa. 43:1–7; Rom. 8:28; Ed 255).

19. Him. Textual evidence may be cited (cf. p. 10) for the omission of “him.” The clause then reads, “we love,” a wider and perhaps more significant statement than “we love him.” To love one who already loves us is not unusual; but John is claiming that the love of God for us has resulted not only in our reciprocal love for God, which is natural, but also in a universally loving attitude on our part. We are continually loving, not only God, but all creatures, because of the superlative love of God that we have experienced in our own lives.

First. God is the originator of all good (James 1:17), and no man exercises any fine quality that did not come from the Lord. If God had not first loved us, we would not be capable of love. We would have been abandoned in sin and would have produced hate instead of affection. John never ceases to marvel at the primacy of his heavenly Father’s love, and wants to make his readers equally aware of its wonder (cf. Rom. 5:8; 2 Cor. 5:18–19).

20. If a man say. John now returns to the hypothetical statement with which he softens implied rebukes (see on ch. 1:6). He may also be referring to the false teachers (cf. on ch. 2:4).

I love God. It is easy to make such a verbal claim, but the apostle shows that it is no less easy to test the truth of the claim. Verbal profession is natural and necessary (cf. Rom. 10:9), but it is not sufficient. It needs to be corroborated by the professor’s attitude toward his fellow men. An examination of the quality of a man’s love for his brethren will reveal much concerning the genuineness of his love for God.

Hateth his brother. John clearly shows what he means by “hate” when he equates it with “loveth not” in the second half of the verse. Elsewhere in the Bible, hatred often implies no more than preferring oneself above another, or loving another less than one should (see on Luke 14:26).

A liar. John gives a plain test by which we can know whether we love God. If we fail in the test, but still claim to have passed it, we are indeed deliberate liars (see on ch. 2:4).

Loveth not. This is here equivalent to hating, which is the active form of not loving (see on ch. 3:14, 15).

Hath seen. The finite human mind finds it much easier to love the seen rather than the unseen.

How can he? Textual evidence favors (cf. p. 10) the reading, “he cannot love.” He who does not experience the lesser affection of loving his brother cannot hope to reach the higher attainment of loving an invisible God. Conversely, he who loves his brother is helping himself to love God; he is exercising the attribute that is supremely characteristic of God (ch. 4:8). This is not to say that love for man is first in importance, or even first in time. Without the indwelling God, who is love, we cannot love our brother, and it is more important to love God than to love a brother. But John reasons that we cannot have the greater without the lesser, nor the lesser without the greater. We love both God and man, but our love is more easily tested by our attitude to men than by our attitude to God.

Hath not seen. See on v. 12.

21. This commandment. The writer has just shown that he who does not love his brother cannot love God (v. 20). He now expresses his thought positively (cf. ch. 1:5, 6; etc.) by referring to a specific commandment. Although Scripture does not contain any command in the form quoted, it is probable that John is referring to Christ’s definition of the first and second commandments (Mark 12:29–31), which is drawn from Deut. 6:4, 5 and Lev. 19:18. He could also have drawn on his own memory of the Saviour’s instruction (John 13:35; 15:12, 17).

From him. In its immediate context this phrase would seem to refer to God, but in this epistle John often reverts to the Son in this manner (see on ch. 2:27).

John’s recourse to the authority of a specific command from Christ may be compared with that of Paul in his counsel to the Corinthians regarding certain problems affecting the marriage state. In one instance he says, “I speak this by permission,” and in another, “I command, yet not I, but the Lord” (see on 1 Cor. 7:6, 10).

Love his brother. The apostle has shown that hatred for one’s brother and love for God are incompatible (v. 20). Here he emphasizes that love for man is actually a fulfillment of the divine command on the part of those who already love God.

Ellen G. White comments

1 DA 827; Ed 95; ML 58; MM 201; 8T 191

1, 2 AA 37, 39; COL 120; Ed 95; Ev 697; TM 170; 5T 252

1–4GC ix; SR 242; TM 66; 7T 31

1–47AA 35–46; SR 241–247; 9T 196

2 7T 213

2–4ML 60; 8T 15

3–5AA 39

4 DA 821; EW 24; 7T 213; 8T 26

5 AA 87

5–8SR 243

6–8, 13AA 40

13–16TM 66

14–18AA 41

17 EW 78; GC 611

19 PP 110

21 GC 611; ML 62

22–25AA 41

23 FE 535

25–27SR 244

26, 27, 29 AA 42

29 GC 546

30 1T 203

31, 32 AA 42

34 GC 546

36 AA 165

37, 38 SR 245

37–39AA 43

38 SC 23

38, 39 GC ix

39 8T 57

41 AA 22, 44; COL 120; DA 275, 770, 827; Ev 35, 699; ML 61; SR 245; 8T 15, 21, 26

41–47WM 271

43 Ev 35

46 AA 45

46, 47 MB 137; 5T 239

47 COL 121; EW 174; GC 379; 7T 32