1 John 4

1Jn 4:7-11 . Though no man hath seen God, yet every genuine Christian knows him by the spirit which God has given him, 1Jn 4:12 , 1Jn 4:13 . The apostles testified that God sent his Son to be the Savior of the world; and God dwelt in those who confessed this truth, 1Jn 4:14 , 1Jn 4:15 . God is love, 1Jn 4:16 . The nature and properties of perfect love, 1Jn 4:17 , 1Jn 4:18 . We love him because he first loved us, 1Jn 4:19 . The wickedness of pretending to love God while we hate one another, 1Jn 4:20 , 1Jn 4:21 . Verse 1 Beloved, believe not every spirit - Do not be forward to believe every teacher to be a man sent of God. As in those early times every teacher professed to be inspired by the Spirit of God, because all the prophets had come thus accredited, the term spirit was used to express the man who pretended to be and teach under the Spirit's influence. See 1Cor 12:1-12 ; 1Tim 4:1 . Try the Spirits - Δοκιμαζετε τα πνευματα· Put these teachers to the proof. Try them by that testimony which is known to have come from the Spirit of God, the word of revelation already given. Many false prophets - Teachers not inspired by the Spirit of God, are gone out into the world - among the Jewish people particularly, and among them who are carnal and have not the Spirit. Verse 2 Hereby know ye the Spirit of God - We know that the man who teaches that Jesus Christ is the promised Messiah, and that he is come in the flesh, is of God - is inspired by the Divine Spirit; for no man can call Jesus Lord but by the Holy Ghost. Verse 3 Every spirit - Every teacher, that confesseth not Jesus, is not of God - has not been inspired by God. The words εν σαρκι εληλυθοτα, is come in the flesh, are wanting in AB, several others, both the Syriac, the Polyglot Arabic, Ethiopic, Coptic, Armenian, and Vulgate; in Origen, Cyril, Theodoret, Irenaeus, and others. Griesbach has left them out of the text. Spirit of antichrist - All the opponents of Christ's incarnation, and consequently of his passion, death, and resurrection, and the benefits to be derived from them. Ye have heard that it should come - See 2Thes 2:7 . Even now already is it in the world - Is working powerfully both among the Jews and Gentiles. Verse 4 Ye are of God - Ye are under the influence of the Divine Spirit, and have overcome them - your testimony, proceeding from the Spirit of Christ, has invalidated theirs which has proceeded from the influence of Satan; for greater is the Holy Spirit which is in you, than the spirit which is in the world. Verse 6 We are of God - We, apostles, have the Spirit of God, and speak and teach by that Spirit. He that knoweth God - who has a truly spiritual discernment, heareth us - acknowledges that our doctrine is from God; that it is spiritual, and leads from earth to heaven. Hereby know we the Spirit of truth - The doctrine and teacher most prized and followed by worldly men, and by the gay, giddy, and garish multitude, are not from God; they savor of the flesh, lay on no restraints, prescribe no cross-bearing, and leave every one in full possession of his heart's lusts and easily besetting sins. And by this, false doctrine and false teachers are easily discerned. Verse 7 Beloved, let us love one another - And ever be ready to promote each other's welfare, both spiritual and temporal. For love is of God - And ever acts like him; he loves man, and daily loads him with his benefits. He that loveth most has most of God in him; and he that loveth God and his neighbor, as before described and commanded, is born of God, εκ του Θεου γεγεννηται, is begotten of God - is a true child of his heavenly Father, for he is made a partaker of the Divine nature; and this his love to God and man proves. Verse 8 He that loveth not - As already described, knoweth not God - has no experimental knowledge of him. God is love - An infinite fountain of benevolence and beneficence to every human being. He hates no thing that he has made. He cannot hate, because he is love. He causes his sun to rise on the evil and the good, and sends his rain on the just and the unjust. He has made no human being for perdition, nor ever rendered it impossible, by any necessitating decree, for any fallen soul to find mercy. He has given the fullest proof of his love to the whole human race by the incarnation of his Son, who tasted death for every man. How can a decree of absolute, unconditional reprobation, of the greater part or any part of the human race, stand in the presence of such a text as this? It has been well observed that, although God is holy, just, righteous, etc., he is never called holiness, justice, etc., in the abstract, as he is here called Love. This seems to be the essence of the Divine nature, and all other attributes to be only modifications of this. Verse 9 In this was manifested the love of God - The mission of Jesus Christ was the fullest proof that God could give, or that man could receive, of his infinite love to the world. That we might live through him - The whole world was sentenced to death because of sin; and every individual was dead in trespasses and sins; and Jesus came to die in the stead of the world, and to quicken every believer, that all might live to him who died for them and rose again. This is another strong allusion to Joh 3:16 : God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life; where the reader is requested to see the note on Joh 3:16 . Verse 10 Not that we loved God - And that he was thereby induced to give his Son to be a propitiation for our sins. No: we were enemies to God, and yet Christ died for our ungodly souls. (See Rom 5:6-11 , and the notes there.) So it was God's love, not our merit, that induced him to devise means that his banished might not be expelled from him. Verse 11 If God so loved us - Without any reason or consideration on our part, and without any desert in us; we ought also, in like manner, to love one another, and not suspend our love to a fellow-creature, either on his moral worth or his love to us. We should love one another for God's sake; and then, no unkind carriage of a brother would induce us to withdraw our love from him; for if it have God for its motive and model, it will never fail. Verse 12 No man hath seen God at any time - The very words, with the change of ἑωρακε for τεθεαται, of this apostle in his gospel, Joh 1:18 . We may feel him, though we cannot see him; and if we love one another he dwelleth in us, and his love is perfected in us - it has then its full accomplishment, having moulded us according to its own nature. Verse 13 Hereby know we, etc. - See the note on 1Jn 3:24 . Verse 14 And we have seen - Jesus Christ manifested in the flesh; see 1Jn 1:1 , etc.; and do testify - bear witness, in consequence of having the fullest conviction, that the Father sent the son to be the Savior of the world. We have had the fullest proof of this from his doctrine and miracles, which we heard and saw during the whole time that he sojourned among men. Verse 15 Whosoever shall confess - Much stress is laid on this confession, because the false teachers denied the reality of the incarnation; but this confession implied also such a belief in Christ as put them in possession of his pardoning mercy and indwelling Spirit. Verse 16 God is love - See on 1Jn 4:8 (note). He that dwelleth in love - he who is full of love to God and man is full of God, for God is love; and where such love is, there is God, for he is the fountain and maintainer of it. Verse 17 Herein is our love made perfect - By God dwelling in us, and we in him; having cast out all the carnal mind that was enmity against himself, and filled the whole heart with the spirit of love and purity. Thus the love is made perfect; when it thus fills the heart it has all its degrees; it is all in all; and all in every power, passion, and faculty of the soul. May have boldness in the day of judgment - Παρῥησιαν· Freedom of speech, and liberty of access; seeing in the person of our Judge, him who has died for us, regenerated our hearts, and who himself fills them. As he is - Pure, holy, and loving; so are we in this world; being saved from our sins, and made like to himself in righteousness and true holiness. No man can contemplate the day of judgment with any comfort or satisfaction but on this ground, that the blood of Christ hath cleansed him from all sin, and that he is kept by the power of God, through faith, unto salvation. This will give him boldness in the day of judgment. Verse 18 There is no fear in love - The man who feels that he loves God with all his heart can never dread him as his Judge. As he is now made a partaker of his Spirit, and carries a sense of the Divine approbation in his conscience, he has nothing of that fear that produces terror or brings torment. The perfect love - that fullness of love, which he has received, casteth out fear - removes all terror relative to this day of judgment, for it is of this that the apostle particularly speaks. And as it is inconsistent with the gracious design of God to have his followers miserable, and as he cannot be unhappy whose heart is full of the love of his God, this love must necessarily exclude this fear or terror; because that brings torment, and hence is inconsistent with that happiness which a man must have who continually enjoys the approbation of his God. He that feareth - He who is still uncertain concerning his interest in Christ; who, although he has many heavenly drawings, and often sits with Christ some moments on a throne of love, yet feels from the evils of his heart a dread of the day of judgment; is not made perfect in love - has not yet received the abiding witness of the Spirit that he is begotten of God; nor that fullness of love to God and man which excludes the enmity of the carnal mind, and which it is his privilege to receive. But is the case of such a man desperate? No: it is neither desperate nor deplorable; he is in the way of salvation, and not far from the kingdom of heaven. Let such earnestly seek, and fervently believe on the Son of God; and he will soon give them another baptism of his Spirit, will purge out all the old leaven, and fill their whole souls with that love which is the fulfilling of the law. He who is not yet perfect in love may speedily become so, because God can say in a moment, I will, be thou clean; and immediately his leprosy will depart. Among men we find some that have neither love nor fear; others that have fear without love; others that have love and fear; and others that have love without fear. 1. Profligates, and worldly men in general, have neither the fear nor love of God. 2. Deeply awakened and distressed penitents have the fear or terror of God without his love. 3. Babes in Christ, or young converts, have often distressing fear mixed with their love. 4. Adult Christians have love without this fear; because fear hath torment, and they are ever happy, being filled with God. See Mr. Wesley's note on this place. 1. We must not suppose that the love of God shed abroad in the heart is ever imperfect in itself; it is only so in degree. There may be a less or greater degree of what is perfect in itself; so it is with respect to the love which the followers of God have; they may have measures or degrees of perfect love without its fullness. There is nothing imperfect in the love of God, whether it be considered as existing in himself, or as communicated to his followers. 2. We are not to suppose that the love of God casts out every kind of fear from the soul; it only casts out that which has torment. 1. A filial fear is consistent with the highest degrees of love; and even necessary to the preservation of that grace. This is properly its guardian; and, without this, love would soon degenerate into listlessness, or presumptive boldness. 2. Nor does it cast out that fear which is so necessary to the preservation of life; that fear which leads a man to flee from danger lest his life should be destroyed. 3. Nor does it cast out that fear which may be engendered by sudden alarm. All these are necessary to our well-being. But it destroys, 1. The fear of want; 2. The fear of death; and 3. The fear or terror of judgment. All these fears bring torment, and are inconsistent with this perfect love. Verse 19 We love him because he first loved us - This is the foundation of our love to God. 1. We love him because we find he has loved us. 2. We love him from a sense of obligation and gratitude. 3. We love him from the influence of his own love; from his love shed abroad in our hearts, our love to him proceeds. It is the seed whence our love springs. The verse might be rendered, Let us therefore love him, because he first loved us: thus the Syriac and Vulgate. Verse 20 If a man say, I love God, and hateth his brother - This, as well as many other parts of this epistle, seems levelled against the Jews, who pretended much love to God while they hated the Gentiles; and even some of them who were brought into the Christian Church brought this leaven with them. It required a miracle to redeem St. Peter's mind from the influence of this principle. See Acts 10. Whom he hath seen - We may have our love excited towards our brother, 1. By a consideration of his excellences or amiable qualities. 2. By a view of his miseries and distresses. The first will excite a love of complacency and delight; the second, a love of compassion and pity. Whom he hath not seen? - If he love not his brother, it is a proof that the love of God is not in him; and if he have not the love of God, he cannot love God, for God can be loved only through the influence of his own love. See on 1Jn 4:19 (note). The man who hates his fellow does not love God. He who does not love God has not the love of God in him, and he who has not the love of God in him can neither love God nor man. Verse 21 This commandment have we - We should love one another, and love our neighbor as ourselves. The love of God and the love of man can never be separated; he who loves God will love his brother; he who loves his brother gives this proof that he loves God, because he loves with a measure of that love which, in its infinitude, dwells in God. Introduction He that believeth is born of God; loves God and his children; and keeps his commandments, which are not grievous, 1Jn 5:1-3 . Faith in Christ overcomes the world, 1Jn 5:4 , 1Jn 5:5 . The three earthly and heavenly witnesses, 1Jn 5:6-9 . He that believeth hath the witness in himself, 1Jn 5:10 . God has given unto us eternal life in his Son, 1Jn 5:11 ,

Sermon for the First Sunday After Trinity Sunday; 1 John 4:16-21 GOD IS LOVE. This epistle text is amply expounded in the “Explanation of Certain Epistles of the Apostles” printed in other volumes. Those who wish may read there one or more sermons for themselves or their people. They are too long to insert here.

Believe not every spirit - Whereby any teacher is actuated. But try the spirits - By the rule which follows. We are to try all spirits by the written word: "To the law and to the testimony!" If any man speak not according to these, the spirit which actuates him is not of God.

Concerning Antichrist. ( a. d. 80.) 1 Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: 3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. The apostle, having said that God's dwelling in and with us may be known by the Spirit that he hath given us, intimates that that Spirit may be discerned and distinguished from other spirits that appear in the world; and so here, I. He calls the disciples, to whom he writes, to caution and scrutiny about the spirits and spiritual professors that had now risen. 1. To caution: " Beloved, believe not every spirit; regard not, trust not, follow not, every pretender to the Spirit of God, or every professor of vision, or inspiration, or revelation from God." Truth is the foundation of simulation and counterfeits; there had been real communications from the divine Spirit, and therefore others pretended thereto. God will take the way of his own wisdom and goodness, though it may be liable to abuse; he has sent inspired teachers to the world, and given us a supernatural revelation, though others may be so evil and so impudent as to pretend the same; every pretender to the divine Spirit, or to inspiration, and extraordinary illumination thereby, is not to be believed. Time was when the spiritual man (the man of the Spirit, who made a great noise about, and boast of, the Spirit) was mad, Hos. ix. 7 . 2. To scrutiny, to examination of the claims that are laid to the Spirit: But try the spirits, whether they be of God, v. 1 . God has given of his Spirit in these latter ages of the world, but not to all who profess to come furnished therewith; to the disciples is allowed a judgment of discretion, in reference to the spirits that would be believed and trusted in the affairs of religion. A reason is given for this trial: Because many false prophets have gone out into the world, v. 1 . There being much about the time of our Saviour's appearance in the world a general expectation among the Jews of a Redeemer to Israel, and the humiliation, spiritual reformation, and sufferings of the Saviour being taken as a prejudice against him, others were induced to set up as prophets and messiahs to Israel, according to the Saviour's prediction, Matt. xxiv. 23, 24 . It should not seem strange to us that false teachers set themselves up in the church: it was so in the apostles' times; fatal is the spirit of delusion, sad that men should vaunt themselves for prophets and inspired preachers that are by no means so! II. He gives a test whereby the disciples may try these pretending spirits. These spirits set up for prophets, doctors, or dictators in religion, and so they were to be tried by their doctrine; and the test whereby in that day, or in that part of the world where the apostle now resided (for in various seasons, and in various churches, tests were different), must be this: Hereby know you the Spirit of God, Every spirit that confesseth that Jesus Christ has come in the flesh (or that confesseth Jesus Christ that came in the flesh), is of God, v. 2 . Jesus Christ is to be confessed as the Son of God, the eternal life and Word, that was with the Father from the beginning; as the Son of God that came into, and came in, our human mortal nature, and therein suffered and died at Jerusalem. He who confesses and preaches this, by a mind supernaturally instructed and enlightened therein, does it by the Spirit of God, or God is the author of that illumination. On the contrary, " Every spirit that confesseth not that Jesus Christ has come in the flesh (or Jesus Christ that came in the flesh) is not of God, v. 3 . God has given so much testimony to Jesus Christ, who was lately here in the world, and in the flesh (or in a fleshly body like ours), though now in heaven, that you may be assured that any impulse or pretended inspiration that contradicts this is far from being from heaven and of God." The sum of revealed religion is comprehended in the doctrine concerning Christ, his person and office. We see then the aggravation of a systematic opposition to him and it. And this is that spirit of antichrist whereof you have heard that it should come, and even now already is it in the world, v. 3 . It was foreknown by God that antichrists would arise, and antichristian spirits oppose his Spirit and his truth; it was foreknown also that one eminent antichrist would arise, and make a long and fatal war against the Christ of God, and his institution, and honour, and kingdom in the world. This great antichrist would have his way prepared, and his rise facilitated, by other less antichrists, and the spirit of error working and disposing men's minds for him: the antichristian spirit began betimes, even in the apostles' days. Dreadful and unsearchable is the judgment of God, that persons should be given over to an antichristian spirit, and to such darkness and delusion as to set themselves against the Son of God and all the testimony that the Father hath given to the Son! But we have been forewarned that such opposition would arise; we should therefore cease to be offended, and the more we see the word of Christ fulfilled the more confirmed we should be in the truth of it. Danger of Antichristian Spir

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, 1Jn 4:1-6. The apostle had said ( 1Jn 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," ( 1Jn 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, 1Jn 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, 1Jn 4:2; (b.) they who denied that, had not the Spirit of God, and the denial of this was the real spirit of antichrist, 1Jn 4:3; (c.) they who had the Spirit of God had not the spirit of this world, 1Jn 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, 1Jn 4:6. II. The duty, power, and influence of love, 1Jn 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, 1Jn 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, 1Jn 4:9-11. (3.) If we love one another, it furnishes the best evidence that God dwells in us, 1Jn 4:12-15. (4.) God is love, and if we have true love we dwell in him, and he dwells in us, 1Jn 4:16. (5.) Love will furnish us great advantage in the day of judgment, by giving us confidence when we come before him, 1Jn 4:17. (6.) Love will cast out all fear, and will make our minds calm in view of the events which are to come, 1Jn 4:18. (7.) The very fact that he has first manifested his love to us should lead us to the exercise of love, 1Jn 4:19 (8.) A man cannot truly love God and yet hate his brother, 1Jn 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. Mt 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," ( 1Cor 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, ( 1Jn 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. Isa 8:20, and 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. Rom 12:6. Compare 2Pet 2:1. Such false teachers evidently abounded in the times here referred to. 1Jn 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, 1Jn 4:3. (a) "Believe not" Jer 29:8, Mt 24:4 (b) "try the spirits" 1Thes 5:21, Rev 2:2

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, ( 1Jn 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, Jn 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" 1Cor 12:3

Every spirit - Or teacher. Which confesseth - Both with heart and voice. Jesus Christ, who is come in the flesh, is of God - This his coming presupposes, contains, and draws after it, the whole doctrine of Christ.

Ye have heard - From our Lord and us, that it cometh.

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 ολιειτονιησουν, "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. 1Jn 2:18. Comp. 2Thes 2:3, seq. Wherefore ye have heard that it should come. 1Jn 2:18.Verse 4. Ye

it. ( a. d. 80.) 4 Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. 5 They are of the world: therefore speak they of the world, and the world heareth them. 6 We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error. In these verses the apostle encourages the disciples against the fear and danger of this seducing antichristian spirit, and that by such methods as these:—1. He assures them of a more divine principle in them: " You are of God, little children, v. 4 . You are God's little children. We are of God, v. 6 . We are born of God, taught of God, anointed of God, and so secured against infectious fatal delusions. God has his chosen, who shall not be mortally seduced." 2. He gives them hope of victory: " And have overcome them, v. 4 . You have hitherto overcome these deceivers and their temptations, and there is good ground of hope that you will do so still, and that upon these two accounts:"—(1.) "There is a strong preserver within you: Because greater is he that is in you than he that is in the world, v. 4 . The Spirit of God dwells in you, and that Spirit is more mighty than men of devils." It is a great happiness to be under the influence of the Holy Ghost. (2.) "You are not of the same temper with these deceivers. The Spirit of God hath framed your mind for God and heaven; but they are of the world. The spirit that prevails in them leads them to this world; their heart is addicted thereto; they study the pomp, the pleasure, and interest of the world: and therefore speak they of the world; they profess a worldly messiah and saviour; they project a worldly kingdom and dominion; the possessions and treasures of the world would they engross to themselves, forgetting that the true Redeemer's kingdom is not of this world. This worldly design procures them proselytes: The world heareth them, v. 5 . They are followed by such as themselves: the world will love its own, and its own will love it. But those are in a fair way to conquer pernicious seductions who have conquered the love of this seducing world." Then, 3. He represents to them that though their company might be the smaller, yet it was the better; they had more divine and holy knowledge: " He that knoweth God heareth us. He who knows the purity and holiness of God, the love and grace of God, the truth and faithfulness of God, the ancient word and prophecies of God, the signals and testimonials of God, must know that he is with us; and he who knows this will attend to us, and abide with us." He that is well furnished with natural religion will the more faithfully cleave to Christianity. He that knoweth God (in his natural and moral excellences, revelations, and works) heareth us, v. 6 . As, on the contrary, " He that is not of God heareth not us. He who knows not God regards not us. He that is not born of God (walking according to his natural disposition) walks not with us. The further any are from God (as appears in all ages) the further they are from Christ and his faithful servants; and the more addicted persons are to this world the more remote they are from the spirit of Christianity. Thus you have a distinction between us and others: Hereby know we the Spirit of truth and the spirit of error, v. 6 . This doctrine concerning the Saviour's person leading you from the world to God is a signature of the Spirit of truth, in opposition to the spirit of error. The more pure and holy any doctrine is the more likely is it to be of God." Brotherly Love. (

Ye have overcome these seducers, because greater is the Spirit of Christ that is in you than the spirit of antichrist that is in the world.

are of God. You are of his family; you have embraced his truth, and imbibed his Spirit. Little children. 2Jn 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. Th

They - Those false prophets. Are of the world - Of the number of those that know not God. Therefore speak they of the world - From the same principle, wisdom, spirit; and, of consequence, the world heareth them - With approbation.

ey 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. 2Jn 2:15. Therefore speak they of the world. Compare Jn 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. Jn 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" Jn 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 Jn 19:35, 21:24, 3Jn 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 1Cor 15:14,15, 1Thes 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. Mt 18:1-3, Mk 10:15 Jas 1:19-21. (c) "Hereby" Isa 8:20 Verse 7. Be

Let us love one another - From the doctrine he has just been defending he draws this exhortation. It is by the Spirit that the love of God is shed abroad in our hearts. Every one that truly loveth God and his neighbour is born of God.

loved, 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 Jn 13:23. On the duty here enjoined, Jn 13:34, Jn 13:36, and 1Jn 3:11, 1Jn 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, ( 1Jn 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" 1Jn 3:11,23 Verse 8. He

a. d. 80.) 7 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. 8 He that loveth not knoweth not God; for God is love. 9 In 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. 10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we ought also to love one another. 12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. 13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. As the Spirit of truth is known by doctrine (thus spirits are to be tried), it is known by love likewise; and so here follows a strong fervent exhortation to holy Christian love: Beloved, let us love one another, v. 7 . The apostle would unite them in his love, that he might unite them in love to each other: " Beloved, I beseech you, by the love I bear to you, that you put on unfeigned mutual love." This exhortation is pressed and urged with variety of argument: as, I. From the high and heavenly descent of love: For love is of God. He is the fountain, author, parent, and commander of love; it is the sum of his law and gospel: And every one that loveth (whose spirit is framed to judicious holy love) is born of God, v. 7 . The Spirit of God is the Spirit of love. The new nature in the children of God is the offspring of his love: and the temper and complexion of it is love. The fruit of the Spirit is love, Gal. v. 22 . Love comes down from heaven. II. Love argues a true and just apprehension of the divine nature: He that loveth knoweth God, v. 7 . He that loveth not knoweth not God, v. 8 . What attribute of the divine Majesty so clearly shines in all the world as his communicative goodness, which is love. The wisdom, the greatness, the harmony, and usefulness of the vast creation, which so fully demonstrate his being, do at the same time show and prove his love; and natural reason, inferring and collecting the nature and excellence of the most absolute perfect being, must collect and find that he is most highly good: and he that loveth not (is not quickened by the knowledge he hath of God to the affection and practice of love) knoweth not God; it is a convictive evidence that the sound and due knowledge of God dwells not in such a soul; his love must needs shine among his primary brightest perfections; for God is love ( v. 8 ), his nature and essence are love, his will and works are primarily love. Not that this is the only conception we ought to have of him; we have found that he is light as well as love ( ch. i. 5 ), and God is principally love to himself, and he has such perfections as arise from the necessary love he must bear to his necessary existence, excellence, and glory; but love is natural and essential to the divine Majesty: God is love. This is argued from the display and demonstration that he hath given of it; as, 1. That he hath loved us, such as we are: In this was manifest the love of God towards us ( v. 9 ), towards us mortals, us ungrateful rebels. God commandeth his love towards us, in that, while we were yet sinners, Christ died for us, Rom. v. 8 . Strange that God should love impure, vain, vile, dust and ashes! 2. That he has loved us at such a rate, at such an incomparable value as he has given for us; he has given his own, only-beloved, blessed Son for us: Because that God sent his only-begotten Son into the world, that we might live through him, v. 9 . This person is in some peculiar distinguishing way the Son of God; he is the only-begotten. Should we suppose him begotten as a creature or created being, he is not the only-begotten. Should we suppose him a natural necessary eradication from the Father's glory or glorious essence, or substance, he must be the only-begotten: and then it will be a mystery and miracle of divine love that such a Son should be sent into our world for us! It may well be said, So (wonderfully, so amazingly, so incredibly) God loved the world. 3. That God loved us first, and in the circumstances in which we lay: Herein is love (unusual unprecedented love), not that we loved God, but that he loved us, v. 10 . He loved us, when we had no love for him, when we lay in our guilt, misery, and blood, when we were undeserving, ill-deserving, polluted, and unclean, and wanted to be washed from our sins in sacred blood. 4. That he gave us his Son for such service and such an end. (1.) For such service, to be the propitiation for our sins; consequently to die for us, to die under the law and curse of God, to bear our sins in his own body, to be crucified, to be wounded in his soul, and pierced in his side, to be dead and buried for us ( v. 10 ); and then, (2.) For such an end, for such a good and beneficial end to us— that we might live through him ( v. 9 ), might live for ever through him, might live in heaven, live with God, and live in eternal glory and blessedness with him and through him: O what love is here! Then, III. Divine love to the brethren should constrain ours: Beloved (I would adjure you by your interest in my love to remember), if God so loved us, we ought also to love one another, v. 11 . This should be an invincible argument. The example of God should press us. We should be followers (or imitators) of him, as his dear children. The objects of the divine love should be the objects of ours. Shall we refuse to love those whom the eternal God hath loved? We should be admirers of his love, and lovers of his love (of the benevolence and complacency that are in him), and consequently lovers of those whom he loves. The general love of God to the world should induce a universal love among mankind. That you may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth his rain on the just and on the unjust, Matt. v. 45 . The peculiar love of God to the church and to the saints should be productive of a peculiar love there: If God so loved us, we ought surely (in some measure suitably thereto) to love one another. IV. The Christian love is an assurance of the divine inhabitation: If we love one another, God dwelleth in us, v. 12 . Now God dwelleth in us, not by any visible presence, or immediate appearance to the eye ( no man hath seen God at any time, v. 12 ), but by his Spirit ( v. 13 ); or, " No man hath seen God at any time; he does not here present himself to our eye or to our immediate intuition, and so he does not in this way demand and exact our love; but he demands and expects it in that way in which he has thought meet to deserve and claim it, and that is in the illustration that he has given of himself and of his love (and thereupon of his loveliness too) in the catholic church, and particularly in the brethren, the members of that church. In them, and in his appearance for them and with them, is God to be loved; and thus, if we love one another, God dwelleth in us. The sacred lovers of the brethren are the temples of God; the divine Majesty has a peculiar residence there." V. Herein the divine love attains a considerable end and accomplishment in us: " And his love is perfected in us, v. 12 . It has obtained its completion in and upon us. God's love is not perfected in him, but in and with us. His love could not be designed to be ineffectual and fruitless upon us; when its proper genuine end and issue are attained and produced thereby, it may be said to be perfected; so faith is perfected by its works, and love perfected by its operations. When the divine love has wrought us to the same image, to the love of God, and thereupon to the love of the brethren, the children of God, for his sake, it is therein and so far perfected and completed, though this love of ours is not at present perfect, nor the ultimate end of the divine love to us." How ambitious should we be of this fraternal Christian love, when God reckons his own love to us perfected thereby! To this the apostle, having mentioned the high favour of God's dwelling in us, subjoins the note and character thereof: Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit, v. 13 . Certainly this mutual inhabitation is something more noble and great than we are well acquainted with or can declare. One would think that to speak of God dwelling in us, and we in him, were to use words too high for mortals, had not God gone before us therein. What this indwelling imports has been briefly explained on ch. iii. 24 . What it fully is must be left to the revelation of the blessed world. But this mutual inhabitation we know, says the apostle, because he hath given us of his spirit; he has lodged the image and fruit of his Spirit in our hearts ( v. 13 ), and the Spirit that he hath given us appears to be his, or of him, since it is the Spirit of power, of zeal and magnanimity for God, of love to God and man, and of a sound mind, of an understanding well instructed in the affairs of God and religion, and his kingdom among men, 2 Tim. i. 7 . The Divine Love. (

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 2Cor 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" 1Jn 4:16, 2Cor 13:11 Verse 9. In

God is love - This little sentence brought St. John more sweetness, even in the time he was writing it, than the whole world can bring. God is often styled holy, righteous, wise; but not holiness, righteousness, or wisdom in the abstract, as he is said to be love; intimating that this is his darling, his reigning attribute, the attribute that sheds an amiable glory on all his other perfections.

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. Jn 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" Jn 3:16 (c) "that we might" Jn 6:51 Verse 10. H

erein 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. Rom 5:7, Rom 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 Rom 3:25. Comp. 1Jn 2:2. (d) "propitiation" 1Jn 2:2 Verse 11. B

eloved, 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" Mt 18:33, Jn 15:12,13 Verse 12. N

o man hath seen God at any time. Jn 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. Jn 14:23, Jn 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 1Jn 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. Job 1:1. On the meaning of the Greek word here used, (τελειοω,) Php 3:12. Heb 2:10. (f) "No man" 1Timm 6:16 (g) "perfected" 1Cor 13:13 Verse 13. Hereby k

If we love one another, God abideth in us - This is treated of, 1John 4:13 - 16. And his love is perfected - Has its full effect. In us - This is treated of, 1John 4:17 - 19.

now 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., Gal 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, ( Jn 14:16,17,26, Jn 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 Rom 8:16. (h) "Hereby" Jn 14:20, 1Jn 3:24 Verse 14. And we h

ave seen. 1Jn 1:1. And do testify. 1Jn 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. Jn 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. Whosoeve

a. d. 80.) 14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world. 15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. 16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. Since faith in Christ works love to God, and love to God must kindle love to the brethren, the apostle here confirms the prime article of the Christian faith as the foundation of such love. Here, I. He proclaims the fundamental article of the Christian religion, which is so representative of the love of God: And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world, v. 14 . We here see, 1. The Lord Jesus's relation to God; he is Son to the Father, such a Son as no one else is, and so as to be God with the Father. 2. His relation and office towards us— the Saviour of the world; he saves us by his death, example, intercession, Spirit, and power against the enemies of our salvation. 3. The ground on which he became so—by the mission of him: The Father sent the Son, he decreed and willed his coming hither, in and with the consent of the Son. 4. The apostle's assurance of this—he and his brethren had seen it; they had seen the Son of God in his human nature, in his holy converse and works, in his transfiguration on the mount, and in his death, resurrection from the dead, and royal ascent to heaven; they had so seen him as to be satisfied that he was the only-begotten of the Father, full of grace and truth. 5. The apostle's attestation of this, in pursuance of such evidence: " We have seen and do testify. The weight of this truth obliges us to testify it; the salvation of the world lies upon it. The evidence of the truth warrants us to testify it; our eyes, and ears, and hands, have been witnesses of it." Thereupon, II. The apostle states the excellency, or the excellent privilege attending the due acknowledgment of this truth: Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God, v. 15 . This confession seems to include faith in the heart as the foundation of it, acknowledgment with the mouth to the glory of God and Christ, and profession in the life and conduct, in opposition to the flatteries or frowns of the world. Thus no man says that Jesus is the Lord but by the Holy Ghost, by the external attestation and internal operation of the Holy Ghost, 1 Cor. xii. 3 . And so he who thus confesses Christ, and God in him, is enriched with or possessed by the Spirit of God, and has a complacential knowledge of God and much holy enjoyment of him. Then, III. The apostle applies this in order to the excitation of holy love. God's love is thus seen and exerted in Christ Jesus; and thus have we known and believed the love that God hath to us, v. 16 . The Christian revelation is, what should endear it to us, the revelation of the divine love; the articles of our revealed faith are but so many articles relating to the divine love. The history of the Lord Christ is the history of God's love to us; all his transactions in and with his Son were but testifications of his love to us, and means to advance us to the love of God: God was in Christ reconciling the world unto himself, 2 Cor. v. 19 . Hence we may learn, 1. That God is love ( v. 16 ); he is essential boundless love; he has incomparable incomprehensible love for us of this world, which he has demonstrated in the mission and mediation of his beloved Son. It is the great objection and prejudice against the Christian revelation that the love of God should be so strange and unaccountable as to give his own eternal Son for us; it is the prejudice of many against the eternity and the deity of the Son that so great a person should be given for us. It is, I confess, mysterious and unsearchable; but there are unsearchable riches in Christ. It is a pity that the vastness of the divine love should be made a prejudice against the revelation and the belief of it. But what will not God do when he designs to demonstrate the height of any perfection of his? When he would show somewhat of his power and wisdom, he makes such a world as this; when he would show more of his grandeur and glory, he makes heaven for the ministering spirits that are before the throne. What will he not do then when he designs to demonstrate his love, and to demonstrate his highest love, or that he himself is love, or that love is one of the most bright, dear, transcendent, operative excellencies of his unbounded nature; and to demonstrate this not only to us, but to the angelic world, and to the principalities and powers above, and this not for our surprise for a while, but for the admiration, and praise, and adoration, and felicity, of our most exalted powers to all eternity? What will not God then do? Surely then it will look more agreeable to the design, and grandeur, and pregnancy of his love (if I may so call it) to give an eternal Son for us, than to make a Son on purpose for our relief. In such a dispensation as that of giving a natural, essential, eternal Son for us and to us, he will commend his love to us indeed; and what will not the God of love do when he designs to commend his love, and to commend it in the view of heaven, and earth, and hell, and when he will commend himself and recommend himself to us, and to our highest conviction, and also affection, as love itself? And what if it should appear at last (which I shall only offer to the consideration of the judicious) that the divine love, and particularly God's love in Christ, should be the foundation of the glories of heaven, in the present enjoyment of those ministering spirits that comported with it, and of the salvation of this world, and of the torments of hell? This last will seem most strange. But what if therein it should appear not only that God is love to himself, in vindicating his own law, and government, and love, and glory, but that the damned ones are made so, or are so punished, (1.) Because they despised the love of God already manifested and exhibited. (2.) Because they refused to be beloved in what was further proposed and promised. (3.) Because they made themselves unmeet to be the objects of divine complacency and delight? If the conscience of the damned should accuse them of these things, and especially of rejecting the highest instance of divine love, and if the far greatest part of the intelligent creation should be everlastingly blessed through the highest instance of the divine love, then may it well be inscribed upon the whole creation of God, God is love. 2. That hereupon he that dwelleth in love dwelleth in God, and God in him, v. 16 . There is great communion between the God of love and the loving soul; that is, him who loves the creation of God, according to its different relation to God, and reception from him and interest in him. He that dwells in sacred love has the love God shed abroad upon his heart, has the impress of God upon his spirit, the Spirit of God sanctifying and sealing him, lives in the meditation, views, and tastes of the divine love, and will ere long go to dwell with God for ever. The Divine Love. (

And in consequence of this we have seen and testify that the Father sent the Son - These are the foundation and the criteria of our abiding in God and God in us, the communion of the Spirit, and the confession of the Son.

r 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, 1Jn 4:2. Comp. Rom 10:10. (a) "Whosoever" Rom 10:9 Verse 16. And we h

Whosoever shall, from a principle of loving faith, openly confess in the face of all opposition and danger, that Jesus is the Son of God, God abideth in him.

ave 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. 1Jn 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" 1Jn 4:8 Verse 17. Herein i

And we know and believe - By the same Spirit, the love that God hath to us.

a. d. 80.) 17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. 18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. 19 We love him, because he first loved us. 20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? 21 And this commandment have we from him, That he who loveth God love his brother also. The apostle, having thus excited and enforced sacred love from the great pattern and motive of it, the love that is and dwells in God himself, proceeds to recommend it further by other considerations; and he recommends it in both the branches of it, both as love to God, and love to our brother or Christian neighbour. I. As love to God, to the primum amabile—the first and chief of all amiable beings and objects, who has the confluence of all beauty, excellence, and loveliness, in himself, and confers on all other beings whatever renders them good and amiable. Love to God seems here to be recommended on these accounts:—1. It will give us peace and satisfaction of spirit in the day when it will be most needed, or when it will be the greatest pleasure and blessing imaginable: Herein is our love made perfect, that we may have boldness in the day of judgment, v. 17 . There must be a day of universal judgment. Happy they who shall have holy fiducial boldness before the Judge at that day, who shall be able to lift up their heads, and to look him in the face, as knowing he is their friend and advocate! Happy they who have holy boldness and assurance in the prospect of that day, who look and wait for it, and for the Judge's appearance! So do, and so may do, the lovers of God. Their love to God assures them of God's love to them, and consequently of the friendship of the Son of God; the more we love our friend, especially when we are sure that he knows it, the more we can trust his love. As God is good and loving, and faithful to his promise, so we can easily be persuaded of his love, and the happy fruits of his love, when we can say, Thou that knowest all things knowest that we love thee. And hope maketh not ashamed; our hope, conceived by the consideration of God's love, will not disappoint us, because the love of God is shed abroad in our hearts by the Holy Ghost that is given to us, Rom. v. 5 . Possibly here by the love of God may be meant our love to God, which is shed abroad upon our hearts by the Holy Ghost; this is the foundation of our hope, or of our assurance that our hope will hold good at last. Or, if by the love of God be meant the sense and apprehension of his love to us, yet this must suppose or include us as lovers of him in this case; and indeed the sense and evidence of his love to us do shed abroad upon our hearts love to him; and thereupon we have confidence towards him and peace and joy in him. He will give the crown of righteousness to all that love his appearing. And we have this boldness towards Christ because of our conformity to him: Because as he is so are we in this world, v. 17 . Love hath conformed us to him; as he was the great lover of God and man, he has taught us in our measure to be so too, and he will not deny his own image. Love teaches us to conform in sufferings too; we suffer for him and with him, and therefore cannot but hope and trust that we shall also be glorified together with him, 2 Tim. ii. 12 . 2. It prevents or removes the uncomfortable result and fruit of servile fear: There is no fear in love ( v. 18 ); so far as love prevails, fear ceases. We must here distinguish, I judge, between fear and being afraid; or, in this case, between the fear of God and being afraid of him. The fear of God is often mentioned and commanded as the substance of religion ( 1 Pet. ii. 17 ; Rev. xiv. 7 ); and so it imports the high regard and veneration we have for God and his authority and government. Such fear is constant with love, yea, with perfect love, as being in the angels themselves. But then there is a being afraid of God, which arises from a sense of guilt, and a view of his vindictive perfections; in the view of them, God is represented as a consuming fire; and so fear here may be rendered dread; There is no dread in love. Love considers its object as good and excellent, and therefore amiable, and worthy to be beloved. Love considers God as most eminently good, and most eminently loving us in Christ, and so puts off dread, and puts on joy in him; and, as love grows, joy grows too; so that perfect love casteth out fear or dread. Those who perfectly love God are, from his nature, and counsel, and covenant, perfectly assured of his love, and consequently are perfectly free from any dismal dreadful suspicions of his punitive power and justice, as armed against them; they well know that God loves them, and they thereupon triumph in his love. That perfect love casteth out fear the apostle thus sensibly argues: that which casteth out torment casteth out fear or dread: Because fear hath torment ( v. 18 )—fear is known to be a disquieting torturing passion, especially such a fear as is the dread of an almighty avenging God; but perfect love casteth out torment, for it teaches the mind a perfect acquiescence and complacency in the beloved, and therefore perfect love casteth out fear. Or, which is here equivalent, he that feareth is not made perfect in love ( v. 18 ); it is a sign that our love is far from being perfect, since our doubts, and fears, and dismal apprehensions of God, are so many. Let us long for, and hasten to, the world of perfect love, where our serenity and joy in God will be as perfect as our love! 3. From the source and rise of it, which is the antecedent love of God: We love him, because he first loved us, v. 19 . His love is the incentive, the motive, and moral cause of ours. We cannot but love so good a God, who was first in the act and work of love, who loved us when we were both unloving and unlovely, who loved us at so great a rate, who has been seeking and soliciting our love at the expense of his Son's blood; and has condescended to beseech us to be reconciled unto him. Let heaven and earth stand amazed at such love! His love is the productive cause of ours: Of his own will (of his own free loving will) begat he us. To those that love him all things work together for good, to those who are the called according to his purpose. Those that love God are the called thereto according to his purpose ( Rom. viii. 28 ); according to whose purpose they are called is sufficiently intimated in the following clauses: whom he did predestinate (or antecedently purpose, to the image of his Son) those he also called, effectually recovered thereto. The divine love stamped love upon our souls; may the Lord still and further direct our hearts into the love of God! 2 Thess. iii. 5 . II. As love to our brother and neighbour in Christ; such love is argued and urged on these accounts:—1. As suitable and consonant to our Christian profession. In the profession of Christianity we profess to love God as the root of religion: " If then a man say, or profess as much as thereby to say, I love God, I am a lover of his name, and house, and worship, and yet hate his brother, whom he should love for God's sake, he is a liar ( v. 20 ), he therein gives his profession the lie." That such a one loves not God the apostle proves by the usual facility of loving what is seen rather than what is unseen: For he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? v. 20 . The eye is wont to affect the heart; things unseen less catch the mind, and thereby the heart. The incomprehensibleness of God very much arises from his invisibility; the member of Christ has much of God visible in him. How then shall the hater of a visible image of God pretend to love the unseen original, the invisible God himself? 2. As suitable to the express law of God, and the just reason of it: And this commandment have we from him, that he who loveth God love his brother also, v. 21 . As God has communicated his image in nature and in grace, so he would have our love to be suitably diffused. We must love God originally and supremely, and others in him, on the account of their derivation and reception from him, and of his interest in them. Now, our Christian brethren having a new nature and excellent privileges derived from God, and God having his interest in them as well as in us, it cannot but be a natural suitable obligation that he who loves God should love his brother also.

Hereby - That is, by this communion with God. Is our love made perfect; that we may - That is, so that we shall have boldness in the day of judgment - When all the stout - hearted shall tremble. Because as he - Christ. Is - All love. So are we - Who are fathers in Christ, even in this world.

s our love made perfect. Marg., love with us. The margin accords with the Greek--μεθημων. 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. 1Jn 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, 1Jn 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 fea

There is no fear in love - No slavish fear can be where love reigns. But perfect, adult love casteth out slavish fear: because such fear hath torment - And so is inconsistent with the happiness of love. A natural man has neither fear nor love; one that is awakened, fear without love; a babe in Christ, love and fear; a father in Christ, love without fear.

r 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, be

We love him, because he first loved us - This is the sum of all religion, the genuine model of Christianity. None can say more: why should any one say less, or less intelligibly?

cause 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. Mt 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" (ημειςαγαπωμεν) 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" Jn 15:16 Verse 20. If a man say, I love God, an

d 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. 1Jn 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. 1Jn 3:17. (d) "how can" 1Jn 3:17 Verse 21. And this commandment have we

Whom he hath seen - Who is daily presented to his senses, to raise his esteem, and move his kindness or compassion toward him.

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. Jas 2:10. That he who loveth God love his brother also. Jn 13:34, Jn 13:35. Comp. Jn 15:12,17. (e) "That he who loveth" Jn 13:34

And this commandment have we from him - Both God and Christ. That he who loveth God love his brother - Every one, whatever his opinions or mode of worship be, purely because he is the child, and bears the image, of God. Bigotry is properly the want of this pure and universal love. A bigot only loves those who embrace his opinions, and receive his way of worship; and he loves them for that, and not for Christ's sake.