Bible Commentaries
1 John 4

Verses 1-3

Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. 1 John 4:1

In Israel, there had always been prophets and spiritual manifestations of one sort or another. These prophets, particularly Isaiah, Jeremiah and Ezekiel, had played prominent roles in the nation's history. The early church also had its prophets. We immediately think of Agabus, who predicted the great famine in the days of Claudius (Acts 11:28). We think of Philip and his four daughters, who prophesied (Acts 21:8-9). We are told in church history that Philip and his daughters had, in later years, migrated to Asia Minor and were no doubt in fairly close proximity to John.^(F1)

Barclay says of primitive Christianity, "In the early church there was a surging life of the Spirit which brought its own perils."^(F2) It is true that Israel, throughout her history, had always faced the peril of false prophecy. Quite simply, the false prophet in ancient Israel was to be put to death (Deuteronomy 13:1-18). Jesus in his ministry warned his disciples about the false prophets who would appear (Matthew 7:15; 24:4-5). He made clear that in the last days false prophets would arise and show mighty signs and wonders (Matthew 24:11,24).

We get the impression that in time, even the true prophetic gifts actually became problematic to some of the churches. The Didache, which could have been written near the First Century, has this to say about the prophet who would visit the churches, "He will not remain except one day, but if there be need, also the next. But if he remains three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges. However, if he asks for money, he is a false prophet."^(F3) Hermas, the early church father, speaks of a false prophet in the churches saying, "He fills their souls with expectations, according to their own wishes."^(F4)

As time passed, the prophetic gifts waned in the churches. By modern times the prophet and prophetic gifts were but a faint memory. However, by the early Twentieth Century, prophecy began to be restored by the Pentecostal and later Charismatic Movements. These movements also did much to reestablish the spiritual fervor to the churches, and many ordinary Christians realized that they had spiritual gifts of prophecy and discerning of spirits (1 Corinthians 12:10; 14:1,29-32). Many miraculous events began to take place in churches throughout the Twentieth Century and up to the present time.

We can be thankful for such spiritual gifts since they spark renewal and often reveal what is false in the church. No doubt, most Christians have prophetic insight from time to time. I certainly do not claim to be a prophet. Yet, I remember many years ago, when our children were young, how I once took our oldest son with me to visit a church in the city. When the ministers began the service, I had an awful feeling and that feeling grew worse and worse. Finally, in desperation, I gripped the hand of our small son and we hurried out of the church. The very next week, we read in the paper that the two ministers of that church were arrested for some very serious criminal activity.

It is not unusual today to run into people who have prophetic gifts. It is good when these gifts are used for the building up of the Body of Christ (cf. Ephesians 4:12). It is also not unusual to find people today who have the gift of discerning of spirits (1 Corinthians 12:10). Actually, it would be beneficial for the church to have many more of these gifts working in its midst. It would no doubt save us from some modern and postmodern heresies. Whether we like it or not, or whether we even know it, we are in the grips of a spiritual war (Ephesians 6:12).

Prophetic and other spiritual gifts must be regulated by the congregations. In the early church we see that prophets were often regulated by other prophets (1 Corinthians 14:29,32). It is surely necessary for pastors and leaders to watch over the use of these powerful gifts. Unregulated gifts of prophecy have caused great ruin for many in modern times and have resulted in several false spiritual movements that are still with us.

The Bible tells us that we should not despise prophecy but rather learn to test all things to see if they are from God (1 Thessalonians 5:20-21). John uses the Greek word dokimazō, which means "to test with a view toward approval."^(F5) The final test of prophecy is whether or not it lines up with scripture. It is particularly alarming that a few recent prophets have demanded that people listen to their new revelations, and that they not pay too much attention to the scripture, since they feel that revelation is a progressive thing.

"This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God…" (4:2). Here is something that is absolutely critical in Christianity. Jesus Christ, the divine Son of God came to earth as flesh and blood. Jesus is not only truly God but he is truly man. This is the basis of our salvation. Today, we have some very prominent groups, including a billion and a half Moslems, who all deny that Jesus is divine and that he came to us as the only Son of God in the flesh. There are some very learned people, even some professors at Christian institutions, who have a real problem with the Incarnation. If we want to really tell about some teacher's faith we can just ask that person if Jesus was and is God's only begotten Son and if he came to earth in the flesh. We should not think that this is the only test of Christianity but it remains a very important one.

John continues, "but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world" (4:3). Every spirit who does not acknowledge that Jesus is the Son of God and that he came to live on earth in flesh and blood is an antichrist spirit. John has previously stated (2:18) that there are already many such antichrists in the world. These are not to be confused with the final Antichrist, Beast or Lawless One, who will appear at the end of the age (2 Thessalonians 2:8-9).

A number of commentators feel that John was actually having a contest with one of these antichrist types in his day. His name was Cerinthus, and he was living in John's time. This man seemed to have proto-Gnostic beliefs. He denied the virgin birth of Jesus and taught that the Holy Spirit came upon him at his baptism and left him at his crucifixion.^(F6) Irenaeus and Eusebius both tell us a story relayed by Polycarp about John once meeting up with Cerinthus. The apostle had gone to the public baths but upon hearing that Cerinthus was inside he sprang out of the building, "'Let us flee,' he cried, 'lest the building fall, since Cerinthus, the foe of the Truth, is within it.'"^(F7)

Perhaps we should say a word here about the final Antichrist, Beast, or Lawless One. Some ancient commentators like Irenaeus and Hippolytus felt this one would come out of Israel, particularly from the tribe of Daniel^(F8) Since violently anti-Semitic Moslems now control most of the Middle East, this scenario is not too realistic today. He rather will likely spring from the remnants of the old Roman Empire (Daniel 7:7-8). The worst of his reign will last about three and one-half years and he will draw the whole world into his worship (Revelation 13:11-12). At last he will lead the godless world into a final battle with Israel and the coming Christ. He will be immediately defeated and cast into the lake of fire (Revelation 19:20). Speaking of that difficult hour, the church father Lactantius (c. 250- c. 325) says, "When these things happen, then the righteous and the followers of truth will separate themselves from the wicked and flee into solitary places."^(F9)

Verses 4-6

THE SPIRIT OF TRUTH AND THE SPIRIT OF FALSEHOOD

You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world. 1 John 4:4

John now returns to a very important concept, that of overcoming the enemy. Utley mentions here that the Greek term nikaō (overcome) appears 6 times in 1 John (cf. 1 John 2:13,14; 4:4; 5:4,5). The word appears 11 times in the Book of Revelation, and once in John's gospel (16:33). It appears only once in Luke's gospel (cf. Luke 11:22) and twice more in Paul's writings (cf. Romans 3:4; 12:21).^(F10) This Greek term means "victory."

The Lord wishes us to be overcomers in our daily lives and especially during the great struggle at the end of this age. We begin that overcoming by believing that Jesus is the Son of God and that he became incarnate in flesh and blood upon this earth.

All of us are even now involved in a great spiritual battle. I remember many years ago that one night there was an especially strong struggle in my dreams. On that night, I felt a very evil presence in my dreams. It seemed that I could not escape from the evil presence so in my dream I decided to wake up. When I awoke, it was surprising to find the evil presence that was in my dreams was also in my room. I seemed powerless to resist this presence or fight against him. It was as if I were paralyzed. Then, I could see what looked like Jesus far away and he was saying to me, "He that is in you is greater than he that is in them." Suddenly, I received great strength and the evil presence disappeared from the room.

God wants us to resist the devil. He makes us this great promise, "Submit yourselves, then, to God. Resist the devil, and he will flee from you" (James 4:7). Many people in our society are overcome by evil but God wills that we all be overcomers. The things that overcome people today are too numerous to mention – things like drugs, alcohol, porn and illicit sex. God put us here to rule over all these things (Genesis 1:26). God wants to help us overcome. The church father, Hilary of Arles (c. 443-409) says, "God's power to save is always much greater than the devil's power to do harm."^(F11)

"They are from the world and therefore speak from the viewpoint of the world, and the world listens to them" (4:5). John speaks of the false teachers who seemed so popular and attractive. Westcott says that these teachers represented a great outbreak of what he calls "Gentile pseudo-Christianity" which came to be called Gnosticism.^(F12) Kretzmann says of them, "They are of the world, therefore they talk as of the world, and the world listens to them. No matter what their pretense and their glamour, the false teachers belong to the world, they have the world's manner and mind…False teachers usually have messages that tickle the itching ears of their hearers."^(F13) Jesus has some advice for such as these, "Woe to you when everyone speaks well of you, for that is how their ancestors treated the false prophets" (Luke 6:26). Barnes notes, "A professedly religious teacher may always determine much about himself by knowing what class of people are pleased with him."^(F14)

We should not miss the fact that we are absolutely surrounded today by worldly wise men and women who are the Gnostics of our age. They emphasize knowledge as the answer for all humanity's need, both natural and spiritual. They propose that education will lead us all to a worldly paradise of sorts. The fallacy of this approach often sticks out when there is a campus riot or when highly educated Moslems blow up some poor innocent folks.

"We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. This is how we recognize the Spirit of truth and the spirit of falsehood" (4:6). Stott says, "There is a certain affinity between God's Word and God's people. Jesus taught that his sheep hear his voice (John 10:4-5, 8, 16, 26-27), that everyone who is on the side of truth listens to his witness to the truth (John 18:37), and that 'he who belongs to God hears what God says (John 8:47).'"^(F15)

Guzik adds, "This language of fellowship transcends language, culture, class, race, or any other barrier. It is a true gift from God…"^(F16) It is amazing that within the Christian fellowship, even among simple folks, there is a knowledge and grasp of truth that transcends this world. Think of it, lowly Christians have discovered the essence of truth and reality. They know that truth is fully expressed in the person of Jesus Christ. As they hold to him they hold to truth, for he himself is the truth (John 14:6).

John continues to paint things in black and white. Those who hold to Jesus and his word are following the Spirit of Truth, while those who do not hold to him are following the spirit of falsehood.

Verses 7-8

GOD'S GREAT LOVE

Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love. 1 John 4:7-8

As we have previously mentioned, the expression "Dear friends" is better translated "beloved." Guzik relates the striking way this sentence begins in the Greek with agapetoi agapomen, "those who are loved, let us love."^(F17) This is a simple formula. God is love. If we love we know God. If we do not love we do not know God. C. H. Dodd put it, "The energy of love discharges itself along lines which form a triangle, whose points are God, self, and neighbor…In this passage there occurs what is probably the greatest single statement about God in the whole Bible, that God is love."^(F18) There is not in the history of the human race a false god who could be described as "love."

Culpepper alludes to this whole section of scripture as merely a commentary on John 3:16.^(F19) We cannot help but note that this is the third section in the epistle where John deals specifically with love (cf. 2:7-11; 3:11-18). Godbey adds, "This same agapee, divine love, constitutes the sum and substance of the Christian religion."^(F20)

John says that we are begotten by God and that we know God. The word "know" here is ginosko and it speaks of knowledge by experience.^(F21) When we know God we love, and that love shows up in our everyday experience as we express our love to God and to one another. Unfortunately, we have a flawed concept of love in our society today. Guzik says, "…when most people use the term love, they are not thinking of true love, the God-kind of love. Instead, they are thinking of a squishy, namby-pamby, have-a-nice-day kind of love that values being 'nice' more than wanting what is really best for the other person."^(F22)

Knowing God and loving him is a day-to-day lifestyle kind of thing. It absolutely must show up in our attitude toward other people. We must love our Christian brothers and sisters first of all and that love must seep out to all humanity. In Galatians 6:10 Paul advises, "Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers."

Verses 9-10

HOW GOD SHOWS HIS LOVE

This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. 1 John 4:9

How fortunate we are to have a God who loves us! God could have been a hateful tyrant like so many of the pagan gods. Yes, there is a God in the universe and he is a God of love. He has forever proven his love by sending his Son down into this world of sin and degradation. He sent him here to live in this depraved world, to suffer all of its abuse and scorn, then to finally die an atoning death for us on a cruel Roman cross.

God sent his only begotten Son for our salvation. The Greek word for "only Son" or "only begotten" is monogen"s, and this word means "unique" or "one of a kind."^(F23) This is God's "indescribable gift" (2 Corinthians 9:15). Calvin says of him, "Christ, then, is so illustrious and singular a proof of divine love towards us, that whenever we look upon him, he fully confirms to us the truth that God is love."^(F24)

Stott tries to sum all this up for us saying, "The coming of Christ is, therefore, a concrete, historical revelation of God's love, for love (agape) is self-sacrifice, the seeking of another's positive good at one's own cost, and a greater self-giving than God's gift of his Son there has never been, nor could be."^(F25)

"This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins" (4:10). It is clear that the whole idea of love did not spring from us. Rather, it came from God, for love is his nature. Utley remarks how different this is from the world of religion. He says, "Typically religion is mankind seeking God, but Christianity is God seeking fallen mankind!"^(F26)

Jesus became the atoning sacrifice for our sins. The Greek word is hilasmos and we have dealt with it earlier in 2:2. It means "propitiation," or "satisfaction" for our sins. Jesus came to pay the price for our sins, a price which we could never afford to pay on our own.

Verses 11-12

LOVE MADE COMPLETE

Dear friends, since God so loved us, we also ought to love one another. No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us. 1 John 4:11-12

John really wants to pound the message of love into our heads. Sometimes he almost seems redundant with his message. That is necessary for us, and is in fact good teaching. Do we get it? God loved us and sent his Son for our redemption. Therefore, we must love one another. This is especially true concerning our brothers and sisters in Christ. Wuest translates it, "Divinely-loved ones, since in that manner and to that extent did God love us, also, as for us, we are under moral obligation to be constantly loving one another."^(F27)

We cannot see God. The scripture is clear that no human being can see God (cf. Exodus 33:20; Deuteronomy 4:12; Jn 1:18; 1 Timothy 6:16). Moses, who was no doubt in a very close relationship to God, was allowed only to see his back (Exodus 33:20-23). If we were allowed to see just a glimpse of the glory and holiness of his face, it would no doubt destroy us mortals. Although we cannot see God we can see the person next to us, our brother or sister in Christ, as well as the unbelievers around us. Wiersbe relates this touching story:

A Salvation Army worker found a derelict woman alone on the street and invited her to come into the chapel for help, but the woman refused to move. The worker assured her, "We love you and want to help you. God loves you. Jesus died for you." But the woman did not budge. As if on divine impulse, The Army lassie leaned over and kissed the woman on the cheek, taking her into her arms. The woman began to sob, and like a child, was led into the chapel, where she ultimately trusted Christ. "You told me that God loved me," she said later, "but it wasn't till you showed me that God loved me that I wanted to be saved."^(F28)

When we love others, God lives or dwells in us. We have seen this word "dwell" (Gk. meno) several times already and it will be used several more times in the next four verses. God wants to dwell or live with each of us. When we love others God's love is made complete in us. The word for complete is the Greek teleioo. As we saw in 2:5, it means that one is mature or fully equipped for an assigned task.

Stott marvels at this thought saying, "…his love made complete in us…we must not stagger at the majesty of this conclusion. God's love, which originates in himself (7-8) and was manifested in his Son (9-10), is made complete in his people (12). It is 'brought to perfection within us…'"^(F29)

Verses 13-15

LIVING IN HIM, AND HE IN US

This is how we know that we live in him and he in us: He has given us of his Spirit. 1 John 4:13

Barclay says that in the early church, the Spirit's coming upon an individual was much more pronounced and visible than it is today. He notes that it was usually connected with the person's baptism and was a visible manifestation for all to see. The manifestation of the Spirit shocked the magician Simon Magnus and he was anxious to gain such power (Acts 8:17-18). It was also a publicly visible manifestation in the household of Cornelius (Acts 10:44-45). Barclay points out that there was an ecstatic element involved in the Holy Spirit's coming and the effects were obvious.^(F30)

John tells us that the coming of the Holy Spirit upon us is one way we can know that we know we are Christians. The Holy Spirit is the presence of the Father and Son in our lives (John 14:23). In Romans 8:16, Paul says, "The Spirit himself testifies with our spirit that we are God's children." The Holy Spirit is our helper (John 15:26); he reveals the deep things of God (1 Corinthians 2:10-12); he teaches us and reminds us of the word (John 14:26); he intercedes for us (Romans 8:26-27); the Spirit floods our hearts with love and with spiritual gifts (Romans 5:5; 1 Corinthians 14:1-12); he seals us for the day of redemption (2 Corinthians 1:21-22). It is through the Spirit that we can call God our "Father" or "Daddy" (Galatians 4:6).

"And we have seen and testify that the Father has sent his Son to be the Savior of the world" (4:14). Once more John brings out his eye-witness testimony of Jesus. At this point, in the latter part of the First Century, he was probably the last living witness who had constantly accompanied Jesus in his ministry. John knew without a doubt that Jesus was and is the Savior of the world. Since he was closer to Jesus than all the other disciples his witness is vitally important.

"If anyone acknowledges that Jesus is the Son of God, God lives in them and they in God" (4:15). This was the one thing the false teachers were unable to do. They could not get it out their mouths that Jesus was the Son of God or that he had come to earth in flesh and blood as our Redeemer. A lot of people, and some with theological degrees, have trouble saying this very thing today, as we have mentioned. This is another of John's proofs that we can know that we know we are children of God.

"And so we know and rely on the love God has for us. God is love. Whoever lives in love lives in God, and God in them" (4:16). Again, aren't we happy and delighted that our God is a God of love? Stott says, "It tells us not only that God loves, but that God is love."^(F31) Love is his nature, even his essence. Human love reflects this divine nature. A. E. Brook has it, "We are never nearer to God than when we love." And Clement of Alexandria (c. 150- c. 215), in speaking of love, once came up with this startling phrase, that the real Christian "practices being God."^(F32)

The Venerable Bede in commenting on God's love once said, "God did not want his Son to be an only child. He wanted him to have brothers and sisters, and so he adopted us in order that we might share his eternal life."^(F33) What a grand and wonderful heritage we have as children of God and children of love.

The gifted F. B. Meyer tries to put all this into poetic words saying, "The vessel placed beneath the waterfall is filled to overflowing…Love is the wafted fragrance of Paradise…By strong, patient, selfless love thou wilt abide in unbroken touch with all pure and loving souls – whoever and wherever. Where love was crucified there was a garden. Where there is love, lonely places blossom as the rose."^(F34)

Verses 16-18

CONFIDENCE IN THE DAY OF JUDGMENT

This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus. 1 John 4:17

John has already spoken of our love being made complete in 2:5 and 4:12. "John is not suggesting that any Christian's love could in this life be flawlessly perfect, but rather developed and mature, set fixedly upon God."^(F35)

Because our love is complete we can have boldness or confidence on that last Day of Judgment. The word for boldness and confidence is once more parresia as we saw in 2:28, and 3:21-22. The word meant originally freedom of speech but came to mean bold assurance or unshrinking confidence as we approach God.^(F36)

The Day of Judgment was well established in the Old Testament. Boice says of it, "The Day of Judgment is as fixed in God's eternal timetable as any other day in world history."^(F37) There is really no easy way to separate the Day of Judgment with the many other uses of "the Day" in scripture. The Bible speaks of the Day of the Lord, the Day of Judgment, The Day, That Day, and so forth. They are all closely related.

Through love we become like God. He is our loving Father and we are his obedient children. There is no fear in this close family relationship. In a very real sense, the faithful Christian has already been judged since his or her sins have been judged already at the cross. These sins will never be remembered or brought up again.^(F38) Also, the Bible assures us that we have been justified by faith and now we have peace with God through Jesus Christ (Romans 5:1).

"There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love" (4:18). In that beautiful passage of Romans 8:35,37-39, Paul assures us with these words:

Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword?…No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.

The cure for fear and torment is to love the Lord with all our heart, with all our soul, with all our mind and with all our strength (Mark 12:30). When our love of God is complete there will be no room for fear or torment. The word for "torment" used here is the Greek word kolasis. It has to do with correction, punishment, or penalty.^(F39) It was William Shakespeare who said, "A coward dies a thousand times before his death…" Those who suffer fear begin to already suffer punishment.^(F40) We must always remember that there is no fear when love is perfected.

Verses 19-21

HOW GOD'S LOVE FLOWS OUT FROM US

We love because he first loved us. Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen. 1 John 4:19-20

In our lost and dying state there would have been no way we could have known God or have loved him. God had to show us his love by sending his only Son, Jesus. The Lord, by his example, revealed the Father's love as he died on a cruel cross for us. The cross settles all arguments about whether or not God loves us.

When we get our eyes open and see this great sacrificial love of God, we want to love him back. The famous preacher Charles Spurgeon once said, "Show me a fire without heat, then show me regeneration that does not produce love to God."^(F41) We not only want to love God but we want to love our brothers and sisters in the Lord. We also want to love our neighbor (whoever that person might be).

If we say we love God and hate our brother or neighbor, we are liars, plain and simple. This makes it clear that if we cannot love those we see we certainly cannot love the One we do not see. Boice comments here, "These verses are the equivalent of saying that a person cannot practice agape-love unless he can first practice philia-love."^(F42) Guzik tries to clear this up saying, "It is easier for us, influenced as we are here by sense, to direct love towards one within the range of our senses than towards One unseen, appreciable only by faith."^(F43)

Perhaps we need to bring this verse down closer to home. Do we really love those who are close to us? The people on earth we often see the most are our families. How can we love God whom we have not seen if we do not love our family members whom we do see? Do we really love our siblings, or are we in constant tension with them? Do we really love our parents, and do we honor them as we are commanded in scripture (Exodus 20:12)? Do we really love our husbands and wives? Many families are fractured today by divorce, abuse and a multitude of other things. As Christians, we still have a command to love, even in the midst of these great hurts and disappointments.

"And he has given us this command: Whoever loves God must also love their brother and sister" (4:21). No doubt John is referring to the Greatest Commandments that Jesus gave in Mark 12:29-31.

"The most important one," answered Jesus, "is this:" 'Hear, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.' "The second is this:" 'Love your neighbor as yourself.' "There is no commandment greater than these."

How can we not take God seriously when he has given us such clear commandments about how we should live? Bede says about this, "Who is there who would say that he loves the emperor but cannot abide his laws?"^(F44)

Coffman muses, "What a wonderful world this would be, and what an incredible sweetness would pervade it, if even any appreciable percentage of its population would live by the principles laid down in this chapter of the word of God!"^(F45)