ANALYSIS OF CHAPTER IV.
THERE are two principal subjects discussed in this chapter:--
I. The method by which we may determine that we have the Spirit of God,
1 John 4:1-6. The apostle had said (1 John 3:24) that it could be
determined that God dwells in them by the Spirit which he has given them;
but as it is probable that the teachers of error, the persons whom John
regarded as "antichrist," (1 John 2:18,19,) would lay claim to the same
thing, it was important to know how it could be ascertained that the
Spirit of God had been really given to them, or how it could be
determined that the spirit that was in them was not the spirit of
antichrist, the very thing against which he would guard them. In doing
this, he
(1.) cautions them against trusting to every kind of spirit, or supposing
that every spirit which animated even the professed friends of religion
was the Spirit of God, 1 John 4:1; and
(2.) he shows them how it might be determined that they had really the
Spirit of God, or what would, be the effect of the influences of the
Spirit on the mind. This evidence consisted of the following things:
(a.) they had the Spirit of God who confessed that Jesus Christ had come
in the flesh, 1 John 4:2;
(b.) they who denied that, had not the Spirit of God, and the denial of
this was the real spirit of antichrist, 1 John 4:3;
(c.) they who had the Spirit of God had not the spirit of this world,
1 John 4:4,5; and
(d.) they who had the Spirit of God would hear those who were his
apostles, or who were sent by him, 1 John 4:6.
II. The duty, power, and influence of love, 1 John 4:7-21. This is
a favourite subject with John, and he here considers it at length, as
a subject that was essential in determining the evidences of piety.
The duty and value of love are enforced by the following considerations:
(1.) Love has its origin in God, and every one who has true love is born
of God, 1 John 4:7,8.
(2.) God has shown his great love to us by having given his Son to die
for us; and as he has so loved us, we ought also to love one another,
1 John 4:9-11.
(3.) If we love one another, it furnishes the best evidence that God
dwells in us, 1 John 4:12-15.
(4.) God is love, and if we have true love we dwell in him, and he dwells
in us, 1 John 4:16.
(5.) Love will furnish us great advantage in the day of judgment, by
giving us confidence when we come before him, 1 John 4:17.
(6.) Love will cast out all fear, and will make our minds calm in view of
the events which are to come, 1 John 4:18.
(7.) The very fact that he has first manifested his love to us should
lead us to the exercise of love, 1 John 4:19
(8.) A man cannot truly love God and yet hate his brother, 1 John 4:20;
and
(9.) it is the solemn command of God that he who loves God should love
his brother also.
Verse 1. Beloved, believe not every spirit. Do not confide implicitly
in every one who professes to be under the influences of the Holy
Spirit. Comp. Matthew 24:4,5. The true and the false teachers of
religion alike claimed to be under the influence of the Spirit of God,
and it was of importance that all such pretensions should be
examined. It was not to be admitted because any one claimed to
have been sent from God that therefore he was sent. Every such
claim should be subjected to the proper proof before it was conceded.
All pretensions to Divine inspiration, or to being authorized teachers
of religion, were to be examined by the proper tests, because there
were many false and delusive teachers who set up such claims in
the world.
But try the spirits whether they are of God. There were those in the
early Christian church who had the gift of "discerning Spirits,"
(See Barnes "1 Corinthians 12:10",) but it is not certain that the apostle
refers here to any such supernatural power. It is more probable, as he
addresses this command to Christians in general, that he refers to the
ability of doing this by a comparison of the doctrines which they
professed to hold with what was revealed, and by the fruits of their
doctrines in their lives. If they taught what God had taught in his word,
and if their lives corresponded with his requirements, and if their
doctrines agreed with what had been inculcated by those who were admitted
to be true apostles, (1 John 4:6,) they were to receive them as what
they professed to be. If not, they were to reject them, and hold them to
be impostors. It may be remarked, that it is just as proper and as
important now to examine the claims of all who profess to be teachers of
religion, as it was then. In a matter so momentous as religion, and where
there is so much at stake, it is important that all pretensions of this
kind should be subjected to a rigid examination. No man should be
received as a religious teacher without the clearest evidence that he has
come in accordance with the will of God, nor unless he inculcates the
very truth which God has revealed. See Barnes "Isaiah 8:20", and
See Barnes "Acts 17:11".
Because many false prophets are gone out into the world. The word
prophet is often used in the New Testament to denote religious
instructors or preachers. See Barnes "Romans 12:6". Compare
See Barnes "2 Peter 2:1". Such false teachers evidently abounded in the
times here referred to. See Barnes "1 John 2:18". The meaning is, that
many had gone out into the world pretending to be true teachers of
religion, but who inculcated most dangerous doctrines; and it was
their duty to be on their guard against them, for they had the very
spirit of antichrist, 1 John 4:3.
{a} "Believe not" Jeremiah 29:8; Matthew 24:4
{b} "try the spirits" 1 Thessalonians 5:21; Revelation 2:2
Verse 2. Hereby. Gr., "By this ;" that is, by the test which is
immediately specified. Know ye the Spirit of God. You may
discern who are actuated by the Spirit of God. Every spirit. Every one
professing to be under the influence of the Spirit of God. The apostle
uses the word spirit here with reference to the person who made the
claim, on the supposition that every one professing to be a religious
teacher was animated by some spirit or foreign influence, good or bad.
If the Spirit of God influenced them, they would confess that Jesus
Christ had come in the flesh; if some other spirit, the spirit of error
and deceit, they would deny this.
That confesseth. That is, that makes a proper acknowledgment of
this; that inculcates this doctrine, and that gives it a due place and
prominence in his instructions. It cannot be supposed that a mere
statement of this in words would show that they were of God in the sense
that they were true Christians; but the sense is, that if this
constituted one of the doctrines which they held and taught, it would
show that they were advocates of truth, and not apostles of error. If
they did not do this, (1 John 4:3,) it would be decisive in regard
to their character and claims.
That Jesus Christ is come in the flesh. Benson and some others
propose to render this, "That Jesus, who came in the flesh, is the
Christ." But this is liable to serious objections.
(1.) It is not the obvious interpretation.
(2.) It is unusual to say that "Jesus had come in the flesh," though the
expression "the Son of God has come in the flesh," or "God was
manifested in the flesh," would be in accordance with the usage of the
New Testament.
(3.) This would not, probably, meet the real point in the case. The
thing denied does not appear to have been that Jesus was the Messiah,
for their pretending to be Christian teachers at all implied that they
admitted this; but that the Son of God was really a man, or that
he actually assumed human nature in permanent union with the Divine. The
point of the remark made by the apostle is, that the acknowledgment was
to be that Christ assumed human nature; that he was really a man as he
appeared to be; or that there was a real incarnation, in opposition to
the opinion that he came in appearance only, or that he merely
seemed to be a man, and to suffer and die. That this opinion was
held by many, see the Intro. & III. 2. It is quite probable that the
apostle here refers to such sentiments as those which were held by
the Docetae; and that he meant to teach that it was
indispensable to proper evidence that any one came from God, that he
should maintain that Jesus was truly a man, or that there was a
real incarnation of the Son of God. John always regarded this as a very
important point, and often refers to it, John 19:34,35; 20:25-27
\\1Jo 5:6\\. It is as important to be held now as it was then, for the
fact that there was a real incarnation is essential to all just views of
the atonement. If he was not truly a man, if he did not literally shed
his blood on the cross, of course all that was done was in appearance
only, and the whole system of redemption as revealed was merely a
splendid illusion. There is little danger that this opinion will be held
now, for those who depart from the doctrine laid down in the New
Testament in regard to the person and work of Christ, are more disposed
to embrace the opinion that he was a mere man; but still it is important
that the truth that he was truly incarnate should be held up constantly
before the mind, for in no other way can we obtain just views of
the atonement. Is of God. This does not necessarily mean that
every one who confessed this was personally a true Christian, for it is
clear that a doctrine might be acknowledged to be true, and yet that the
heart might not be changed; nor does it mean that the acknowledgment of
this truth was all which it was essential to be believed in order that
one might, be recognised as a Christian; but it means that it was
essential that this truth should be admitted by every one who
truly came from God. They who taught this held a truth which he had
revealed, and which was essential to be held; and they thus showed that
they did not belong to those to whom the name "antichrist" could be
properly given. Still, whether they held this doctrine in such a sense,
and in such connexion with other doctrines, as to show that they were
sincere Christians, was quite another question, for it is plain that a
man may hold and teach the true doctrines of religion, and yet have no
evidence that he is a child of God.
{d} "spirit" 1 Corinthians 12:3
Verse 3. And every spirit that confesseth not, etc. That is,
this doctrine is essential to the Christian system; and he who
does not hold it cannot be regarded either as a Christian, or recognised
as a Christian teacher, if he was not a man, then all that occurred in
his life, in Gethsemane, and on the cross, was
in appearance only, and was assumed only to delude the senses.
There were no real sufferings; there was no shedding of blood; there was
no death on the cross; and, of course, there was no atonement. A mere
show, an appearance assumed, a vision, could not make atonement for sin;
and a denial, therefore, of the doctrine that the Son of God had come in
the flesh, was in fact a denial of the doctrine of expiation for sin.
The Latin Vulgate here reads qui solvit Jesure, "who
dissolves or divides Jesus;" and Socrates (H. E. vii. 32) says that in
the old copies of the New Testament it is written \~o liei ton ihsoun\~, "who
dissolves or divides Jesus;" that is, who separates his true nature or
person, or who supposes that there were two Christs, one in appearance,
and one in reality. This reading was early found in some Mss., and is
referred to by many of the Fathers, (see Wetstein,) but it has no real
authority, and was evidently introduced, perhaps at first from a
marginal note, to oppose the prevailing errors of the times. The common
reading, "who confesseth not," is found in all the Gr. Mss., in the
Syriac versions, in the Arabic; and, as Lucke says, the other reading is
manifestly of Latin origin. The common reading in the text is that which
is sustained by authority, and is entirely in accordance with the manner
of John.
And this is that spirit of anti-christ. This is one of the
things which characterize antichrist. John here refers not to an
individual who should be known as antichrist, but to a class of persons,
This does not, however, forbid the idea that there might be some one
individual, or a succession of persons in the church, to whom the name
might be applied by way of eminence. See Barnes "1 John 2:18". Comp.
See Barnes "2 Thessalonians 2:3", seq.
Wherefore ye have heard that it should come. See Barnes "1 John 2:18".
Verse 4. Ye are of God. You are of his family; you have embraced
his truth, and imbibed his Spirit.
Little children. See Barnes "2 John 2:1".
And have overcome them. Have triumphed over their arts and
temptations; their endeavours to draw you into error and sin. The word
"them" in this place seems to refer to the False prophets or
teachers who collectively constituted antichrist. The meaning is, that
they had frustrated or thwarted all their attempts to turn them away
from the truth. Because greater is he that is in you, than he that is in
the world. God, who dwells in your hearts, and by whose strength and
grace alone you have been enabled to achieve this victory, is more
mighty, than Satan, who rules in the hearts of the people of this world,
and whose seductive arts are seen in the efforts of these
false teachers. The apostle meant to say that it was by no power of
their own that they achieved this victory, but it was to be traced
solely to the fact that God dwelt among them, and had preserved them by
his grace. What was true then is true now. He who dwells in the hearts
of Christians by his Spirit, is infinitely, more mighty than Satan, "the
ruler of the darkness of this world; and victory, therefore, over all
his arts and temptations may be sure. In his conflicts with sin,
temptation, and error, the Christian should never despair, for his God
will insure him the victory.
(*) "children" "My children"
Verse 5. They are of the world. This was one of the marks by
which those who had the spirit of antichrist might be known. They
belonged not to the church of God, but to the world. They had its
spirit; they acted on its principles; they lived
for it. Comp. See Barnes "2 John 2:15".
Therefore speak they of the world.
Compare See Barnes "John 3:21". This may mean either that their
conversation pertained to the things of this world, or that they were
wholly influenced by the love of the world, and not by the Spirit of
God, in the doctrines which they taught. The general sense is, that they
had no higher ends and aims than they have who are influenced only by
worldly plans and expectations. It is not difficult to distinguish, even
among professed Christians and Christian teachers, those who are
heavenly in their conversation from those who are influenced solely by
the spirit of the world. "Out of the abundance of the heart the mouth
speaketh," and the general turn of a man's conversation will show what
"spirit is within him."
And the world heareth them. The people of the world--the gay,
the rich, the proud, the ambitious, the sensual--receive their
instructions, and recognise them as teachers and guides, for their views
accord with their own. See Barnes "John 15:19". A professedly
religious teacher may always determine much about himself by knowing
what class of people are pleased with him. A professed Christian of any
station in life may determine much about his evidences of piety, by
asking himself what kind of persons desire his friendship, and wish him
for a companion.
{b} "world" John 3:31
Verse 6. We are of God. John here, doubtless, refers to himself,
and to those who taught the same doctrines which he did. He takes it for
granted that those to whom he wrote would admit this, and argues from it
as an indisputable truth, lie had given them such evidence of this, as
to establish his character and claims beyond a doubt; and he often
refers to the fact that he was what he claimed to be, as a point which
was so well established that no one would call it in question.
See John 19:35; 21:24; 3 John 1:12. Paul, also, not unfrequently
refers to the same thing respecting himself; to the fact--a fact which
no one would presume to call in question, and which might be regarded as
the basis of an argument--that he and his fellow-apostles were what they
claimed to be. See 1 Corinthians 15:14,15; 1 Thessalonians 2:1-11. Might not, and
ought not, all Christians, and all Christian ministers, so to live that
the same thing might be assumed in regard to them in their intercourse
with their fellow- men; that their characters for integrity and purity
might be so clear that no one would be disposed to call them in
question? There are such men in the church and in the ministry now; why
might not all be such?
He that knoweth God, heareth us. Every one that has a true
acquaintance with the character of God will receive our doctrine. John
might assume this, for it was not doubted, he presumed, that he was an
apostle and a good man; and if this were admitted, it would follow that
those who feared and loved God would receive what he taught.
Hereby. By this; to wit, by the manner in which they receive the
doctrines which we have taught.
Know we the spirit of truth, and the spirit of error. We can
distinguish those who embrace the truth from those who do not. Whatever
pretensions they might set up for piety, it was clear that if they did
not embrace the doctrines taught by the true apostles of God, they could
not be regarded as his friends; that is, as true Christians. It may be
added that the same test is applicable now. They who do not receive the
plain doctrines laid down in the word of God, whatever pretensions they
may make to piety, or whatever zeal they may envice in the cause which
they have espoused, can have no well-founded claims to the name
Christian. One of the clearest evidences of true piety is a readiness to
receive all that God has taught. Comp. Matthew 18:1-3; Mark 10:15
James 1:19-21.
{c} "Hereby" Isaiah 8:20
Verse 7. Beloved, let us love one another. This verse introduces
a new topic, the consideration of which occupies the remainder of
the chapter. See the Analysis. The subject is one on which John dwells
more than on any other--that of love. His own character peculiarly
inclined him to the exercise of love; and the remarkable affection which
the Lord Jesus had shown for him, seems to have had the effect to give
this grace a peculiar prominence in his views of what constituted
true religion. Compare John 13:23. On the duty here enjoined,
See Barnes "John 13:34", See Barnes "John 13:36", and
See Barnes "1 John 3:11", See Barnes "1 John 3:23".
For love is of God.
(1.) All true love has its origin in God.
(2.) Real love shows that we have his Spirit, and that we belong to him.
(3.) It assimilates us to God, or makes us more and more like him. What
is here said by the apostle is based on the truth of what he elsewhere
affirms, (1 John 3:8), that God is love. Hatred, envy, wrath,
malice, all have their source in something else than God. He neither
originates them, commends them, nor approves them.
And every one that loveth, is born of God. Is a regenerated man.
That is, every one who has true love to Christians as such, or true
brotherly love, is a true Christian. This cannot mean that every one
that loves his wife and children, his classmate, his partner in
business, or his friend--his house, or his farms, or his horses, or his
hounds, is a child of God; it must be understood as referring to the
point under discussion. A man may have a great deal of natural affection
towards his kindred; a great deal of benevolence in his character
towards the poor and needy, and still he may have none of the love to
which John refers. He may have no real love to God, to the Saviour, or
to the children of God as such; and it would be absurd for such a one to
argue because he loves his wife and children that therefore he loves
God, or is born again.
{d} "love" 1 John 3:11,23
Verse 8. He that loveth not, knoweth not God. Has no true
acquaintance with God; has no just views of him, and no right feelings
towards him. The reason for this is implied in what is immediately
stated, that "God is love," and of course if they have no love reigning
in their hearts they cannot pretend to be like him.
For God is love. He is not merely benevolent, he is
benevolence itself. Compare See Barnes "2 Corinthians 13:11". Never was a
more important declaration made than this; never was more meaning
crowded into a few words than in this short sentence--God is love. In
the darkness of this world of sin--in all the sorrows that come now upon
the race, and that will come upon the wicked hereafter--we have the
assurance that a God of infinite benevolence rules over all; and though
we may not be able to reconcile all that occurs with this declaration,
or see how the things which he has permitted to take place are
consistent with it, yet in the exercise of faith on his own declarations
we may find consolation in believing that it is so, and may look
forward to a period when all his universe shall see it to be so. In the
midst of all that occurs on the earth of sadness, sin, and sorrow, there
are abundant evidences that God is love. In the original structure of
things before sin entered, when all was pronounced "good;" in the things
designed to promote happiness, where the only thing contemplated is
happiness, and where it would have been as easy to have caused pain; in
the preservation of a guilty race, and in granting that race the
opportunity of another trial; in the ceaseless provision which God is
making in his providence for the wants of unnumbered millions of his
creatures; in the arrangements made to alleviate sorrow, and to put an
end to it; in the gift of a Saviour more than all, and in the offer of
eternal life on terms simple and easy to be complied with--in all these
things, which are the mere expressions of love, not one of which
would have been found under the government of a malignant being, we see
illustrations of the sublime and glorious sentiment before us, that "God
is love." Even in this world of confusion, disorder, and darkness, we
have evidence sufficient to prove that he is benevolent, but the full
glory and meaning of that truth will be seen only in heaven. Meantime
let us hold on to the truth that he is love. Let us believe that he
sincerely desires our good, and that what seems dark to us may be
designed for our welfare; and amidst all the sorrows and disappointments
of the present life, let us feel that our interests and our destiny are
in the hands of the God of love.
{a} "love" 1 John 4:16; 2 Corinthians 13:11
Verse 9. In this was manifested the love of God. That is, in an
eminent manner, or this was a most signal proof of it. The apostle does
not mean to say that it has been manifested in no other way, but that
this was so prominent an instance of his love, that all the other
manifestations of it seemed absorbed and lost in this.
Because that God sent his only begotten Son, etc.
See Barnes "John 3:16".
That we might live through him. He died that we might have eternal
life through the merits of his sacrifice. The measure of that love,
then, which was manifested in the gift of a Saviour, is to be found,
(1.) in the worth of the soul;
(2.) in its exposure to eternal death;
(3.) in the greatness of the gift;
(4.) in the greatness of his sorrows for us; and,
(5.) in the immortal blessedness and joy to which he will raise us. Who
can estimate all this? All these things will magnify themselves as we
draw near to eternity; and in that eternity to which we go, whether saved
or lost, we shall have an ever-expanding view of the wonderful love
of God.
{b} "In this" John 3:16
{c} "that we might" John 6:51
Verse 10. Herein is love. In this great gift is the highest
expression of love, as if it had done all that it can do.
Not that we loved God. Not that we were in such a state that we might
suppose he would make such a sacrifice for us, but just the opposite. If
we had loved and obeyed him, we might have had reason to believe that he
would be willing to show his love to us in a corresponding manner. But
we were alienated from him. We had even no desire for his friendship
and favour. In this state he showed the greatness of his love for us by
giving his Son to die for his enemies. See Barnes "Romans 5:7",
See Barnes "Romans 5:8".
But that he loved us. Not that he approved our character, but that he
desired our welfare. He loved us not with the love of complacency, but
with the love of benevolence.
And sent his Son to be the propitiation for our sins. On the meaning
of the word propitiation, see See Barnes "Romans 3:25". Comp.
See Barnes "1 John 2:2".
{d} "propitiation" 1 John 2:2
Verse 11. Beloved, if God so loved us, we ought also to love one
another.
(1.) Because he is so much exalted above us, and if he has loved those
who were so inferior and so unworthy, we ought to love those who are on a
level with us;
(2.) because it is only in this way that we can show that we have his
Spirit; and,
(3.) because it is the nature of love to seek the happiness of all. There
are much stronger reasons why we should love one another than there were
why God should love us; and unless we do this, we can have no evidence
that we are his children.
{e} "if God" Matthew 18:33; John 15:12,13
Verse 12. No man hath seen God at any time.
See Barnes "John 1:18", where the same declaration occurs. The
statement seems to be made here in order to introduce a remark to show in
what way we may know that we have any true knowledge of God. The idea
is, "He has never indeed been seen by mortal eyes. We are not then, to
expect to become acquainted with what he is in that way. But there is a
method by which we may be assured that we have a true knowledge of him,
and that is, by evidence that we love another, and by the presence of
his Spirit in our hearts. We cannot become acquainted with him by sight,
but we may by love." If we love one another, God dwelleth in us.
Though we cannot see him, yet there is a way by which we may be assured
that he is near us, and that he even dwells in us. That way is by the
exercise of love. Comp. See Barnes "John 14:23",
See Barnes "John 14:24".
And his love is perfected in us. Is carried out to completion. That
is, our love for each other is the proper exponent of love to him
reigning in our hearts. The idea here is not that we are absolutely
perfect, or even that our love is perfect, whatever may be true on those
points, but that this love to others is the proper carrying out of our
love towards him; that is, without this our love to him would not have
accomplished what it was adapted and designed to do. Unless it produced
this effect, it would be defective or incomplete. Compare
1 John 4:17. The general sense is this: "We claim to have the love of
God in our hearts, or that we are influenced and controlled by love. But
however high and exalted that may seem to be as exercised toward God, it
would be defective; it would not exert a fair influence over us, unless
it led us to love our Christian brethren. It would be like the love which
we might profess to have for a father, if it did not lead us to love our
brothers and sisters. True love will diffuse itself over all who come
within its range, and will thus become complete and entire." This the it
passage, therefore, cannot be adduced to demonstrate doctrine of sinless
perfection, or to prove that Christians are ever absolutely perfect in
this life. It proves only that love to God is not complete, or fully
developed, unless it leads those who profess to have to love
each other. See Barnes "Job 1:1". On the meaning of the Greek
word here used, (\~teleiow\~,) See Barnes "Philippians 3:12".
See Barnes "Hebrews 2:10".
{f} "No man" 1 Timothy 6:16
{g} "perfected" 1 Corinthians 13:13
Verse 13. Hereby know we that we dwell in him. Here is another, or an
additional evidence of it.
Because he hath given us of his Spirit. He has imparted the
influences of that Spirit to our souls, producing "love, joy, peace,
long-suffering, gentleness, goodness, faith," etc., Galatians 5:22,23.
It was one of the promises which the Lord Jesus made to his disciples
that he would send the Holy Spirit to be with them after he should be
withdrawn from them, (John 14:16,17,26; John 15:26; 16:7;) and one of
the clearest evidences which we can have that we are the children of God,
is derived from the influences of that Spirit on our hearts. See this
sentiment illustrated in the See Barnes "Romans 8:16".
{h} "Hereby" John 14:20; 1 John 3:24
Verse 14. And we have seen. See Barnes "1 John 1:1".
And do testify. See Barnes "1 John 1:3". That is, we who are
apostles bear witness to you of this great truth, that God has sent his
Son to be a Saviour. Comp. See Barnes "John 20:31". The reason
why this is referred to here is not quite apparent, but the train of
thought in this passage would seem to be this: The writer is discoursing
of the love of God, and of its manifestation in the gift of the Saviour,
and of the proper influence which it should have on us. Struck with the
greatness and importance of the subject, his mind adverts to the
evidence on which what he was saying rested--the evidence that
the Father had really thus manifested his love. That evidence he
repeats, that he had actually seen him who had been sent, and
had the clearest demonstration that what he deemed so important had
really occurred.
Verse 15. Whosoever shall confess that Jesus is the Son of God.
In the true sense, and from the heart. This will always prove that a man
is a Christian. But the passage cannot mean that if he merely says so in
words, or if he does it insincerely, or without any proper sense of the
truth, it will prove that he is a Christian. On the meaning of the
sentiment here expressed, See Barnes "1 John 4:2". Comp.
See Barnes "Romans 10:10".
{a} "Whosoever" Romans 10:9
Verse 16. And we have known and believed, etc. We all have
assurance that God has loved us, and the fullest belief in the great
fact of redemption by which he has manifested his love to us. God
is love. See Barnes "1 John 4:8". It is not uncommon for John to
repeat an important truth. He delights to dwell on such a truth as that
which is here expressed; and who should not? What truth is there on
which the mind can dwell with more pleasure; what is there that is
better fitted to win the heart to holiness; what that will do more to
sustain the soul in the sorrows and trials of this life? In our trials;
in the darkness which is around us; in the perplexities which meet and
embarrass us in regard to the Divine administration; in all that seems
to us incomprehensible in this world, and in the prospect of the next,
let us learn to repeat this declaration of the favoured disciple,
"God is love." What trials may we not bear, if we feel assured
of that! What dark cloud that seems to hang over our way, and to involve
all things in gloom, will not be bright, if from the depths of our souls
we can always say, "God is love!"
And he that dwelleth in love, etc. Religion is all love. God is
love; he has loved us; we are to love him; we are to love one another;
we are to love the whole world. Heaven is filled with love, and there is
nothing else there. The earth is filled with love just as far as
religion prevails, and would be entirely if it should
prevail everywhere. Love would remove all the corrupt passions, the
crimes, the jealousies, the wars on the earth, and would diffuse around
the globe the bliss of heaven. If a man, therefore, is actuated by this,
he has the spirit of the heavenly world reigning in his soul, and lives
in an atmosphere of love.
{b} "God is love" 1 John 4:8
Verse 17. Herein is our love made perfect. Marg., love with us.
The margin accords with the Greek--\~mey hmwn\~. The meaning is, "the love
that is within us, or in us, is made perfect." The expression is unusual;
but the general idea is, that love is rendered complete or entire in the
manner in which the apostle specifies. In this way love becomes what it
should be, and will prepare us to appear with confidence before
the judgment-seat. Comp. See Barnes "1 John 4:12".
That we may have boldness in the day of judgment. By the influence of
love in delivering us from the fear of the wrath to come, 1 John 4:18.
The idea is, that he who has true love to God will have nothing to fear
in the day of judgment, and may even approach the awful tribunal where he
is to receive the sentence which shall determine his everlasting destiny
without alarm.
Because as he is, so are we in this world. That is, we have the same
traits of character which the Saviour had, and, resembling him, we need
not be alarmed at the prospect of meeting him.
{1} "Herein is our love" "love with us"
Verse 18. There is no fear in love. Love is not an affection
which produces fear. In the love which ,we have for a parent, a child, a
friend, there is no fear. If a man had perfect love to God, he would
have no fear of anything--for what would he have to dread? He would have
no fear of death, for he would have nothing to dread beyond the grave.
It is guilt that makes men fear what is to come; but he whose sins are
pardoned, and whose heart is filled with the love of God, has nothing to
dread in this world or the world to come. The angels in heaven, who have
always loved God and one another, have no fear, for they have nothing to
dread in the future; the redeemed in heaven, rescued from all danger,
and filled with the love of God, have nothing to dread; and as far as
that same loves operates on earth, it delivers the soul now from all
apprehension of what is to come.
But perfect love casteth out fear. That is, love that is
complete, or that is allowed to exert its proper influence on the soul.
As far as it exists, its tendency is to deliver the mind from alarms. If
it should exist in any soul in an absolutely perfect state, that soul
would be entirely free from all dread in regard to the future.
Because fear hath torment. It is a painful and distressing emotion.
Thus men suffer from the fear of poverty, of losses, of bereavement, of
sickness, of death, and of future woe. From all these distressing
apprehensions, that love of God which furnishes an evidence of true piety
delivers us.
He that feareth, is not made perfect in love. He about whose
mind there lingers the apprehension of future wrath, shows that love in
his soul has not accomplished its full work. Perhaps it never will on
any soul until we reach the heavenly world, though there are many minds
so full of love to God, as to be prevailingly delivered from fear.
Verse 19. We love him, because he first loved us. This passage is
susceptible of two explanations; either
(1.) that the fact that he first loved us is the ground or reason
why we love him, or
(2.) that as a matter of fact we have been brought to love him in
consequence of the love which he has manifested towards us, though the
real ground of our love may be the excellency of his own character. If
the former be the meaning, and if that were the only ground of love, then
it would be mere selfishness, (comp. Matthew 5:46,47;) and it cannot be
believed that John meant to teach that that is the only reason of our
love to God. It is true, indeed, that that is a proper ground of love, or
that we are bound to love God in proportion to the benefits which we have
received from his hand; but still genuine love to God is something which
cannot be explained by the mere fact that we have received favours from
him. The true, the original ground of love to God, is the
excellence of his own character, apart from the question whether we
are to be benefited or not. There is that in the Divine nature which a
holy being will love, apart from the benefits which he is to receive, and
from any thought even of his own destiny. It seems to me, therefore, that
John must have meant here, in accordance with the second interpretation
suggested above, that the fact that we love God is to be traced to
the means which he has used to bring us to himself, but without saying
that this is the sole or even the main reason why we love him. It was his
love manifested to us by sending his Son to redeem us which will explain
the fact that we now love him; but still the real ground or
reason why we love him is the infinite excellence of his own character.
It should be added here, that many suppose that the Greek words rendered
"we love" (\~hmeiv agapwmen\~) are not in the indicative, but in the
subjunctive; and that this is an exhortation--"let us love him, because he
first loved us;" So the Syriac, the Arabic, and the Vulgate read it; and so
it is understood by Benson, Grotius, and Bloomfield. The main idea would not
be essentially different; and it is a proper ground of exhortation to
love God because he has loved us, though the highest ground is, because
his character is infinitely worthy of love.
{c} "he first loved us" John 15:16
Verse 20. If a man say, I love God, and hateth his brother. His
Christian brother; or, in a larger sense, any man. The sense is, that no
man, whatever may be his professions and pretensions, can have any true
love to God, unless he love his brethren.
He is a liar. Comp. See Barnes "1 John 1:6". It is not necessary, in
order to a proper interpretation of this passage, to suppose that he
intentionally deceives. The sense is, that this must be a false
profession. For he that loveth not his brother whom he hath seen,
etc. It is more reasonable to expect that we should love one whom we have
seen and known personally, than that we should love one whom we have not
seen. The apostle is arguing from human nature as it is, and every one
feels that we are more likely to love one with whom we are familiar than
one who is a stranger. If a professed Christian, therefore, does not love
one who bears the Divine image, whom he sees and knows, how can he love
that God whose image he bears, whom he has not
seen? Comp. See Barnes "1 John 3:17".
{d} "how can" 1 John 3:17
Verse 21. And this commandment have we from him. That is, the command
to love a brother is as obligatory as that to love God. If one is obeyed,
the other ought to be also; if a man feels that one is binding on him, he
should feel that the other is also; and he can never have evidence that
he is a true Christian, unless he manifests love to his brethren as well
as love to God.
See Barnes "James 2:10".
That he who loveth God love his brother also.
See Barnes "John 13:34", See Barnes "John 13:35". Comp.
John 15:12,17.
{e} "That he who loveth" John 13:34
Printer friendly version
HOME
TOP