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.
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?
He returns to his former doctrine, which he had touched upon in the second chapter; for many (as it is usual in new things) abused the name of Christ for the purpose of serving their own errors. Some made a half profession of Christ; and when they obtained a place among his friends, they had more opportunity to injure his cause. Satan took occasion to disturb the Church, especially through Christ himself; for he is the stone of offense, against whom all necessarily stumble who keep not on the right way, as shewn to us by God.
But what the Apostle says consists of three parts. He first shews an evil dangerous to the faithful; and therefore he exhorts them to beware. He prescribes how they were to beware, that is, by making a distinction between the spirits; and this is the second part. In the third place, he points out a particular error, the most dangerous to them, he therefore forbids them to hear those who denied that the Son of God appeared in the flesh. We shall now consider each in order.
But though in the passage this reason is added, that many false prophets had gone forth into the world, yet it is convenient to begin with it. The announcement contains a useful admonition; for if Satan had then already seduced many, who under the name of Christ scattered their impostures, similar instances at this day ought not to terrify us. For it is the case perpetually with the Gospel, that Satan attempts to pollute and corrupt its purity by variety of errors. This our age has brought forth some horrible and monstrous sects; and for this reason many stand amazed; and not knowing where to turn, they cast aside every care for religion; for they find no more summary way for extricating themselves from the danger of errors. They thus, indeed, act most foolishly; for by shunning the light of truth, they cast themselves into the darkness of errors. Let, therefore, this fact remain fixed in our minds, that from the time the Gospel began to be preached, false prophets immediately appeared; and the fact will fortify us against such offenses.
The antiquity of errors keeps many, as it were, fast bound, so that they dare not emerge from them. But John points out here all intestine evil which was then in the Church. Now, if there were impostors mixed then with the Apostles and other faithful teachers, what wonder is it, that the doctrine of the Gospel has been long ago suppressed, and that many corruptions have prevailed in the world? There is, then, no reason why antiquity should hinder us to exercise our liberty in distinguishing between truth and falsehood.
1Believe not every spirit When the Church is disturbed by discords and contentions, many, as it has been said, being frightened, depart from the Gospel. But the Spirit prescribes to us a far different remedy, that is, that the faithful should not receive any doctrine thoughtlessly and without discrimination. We ought, then, to take heed lest, being offended at the variety of opinions, we should discard teachers, and, together with them, the word of God. But this precaution is sufficient, that all are not to be heard indiscriminately.
The word spirit I take metonymically, as signifying him who boasts that he is endowed with the gift of the Spirit to perform his office as a prophet. For as it was not permitted to any one to speak in his own name, nor was credit given to speakers but as far as they were the organs of the Holy Spirit, in order that prophets might have more authority, God honored them with this name, as though he had separated them from mankind in general. Those, then, were called spirits, who, giving only a language to the oracles of the Holy Spirit, in a manner represented him. They brought nothing of their own, nor came they forth in their own name, but the design of this honorable title was, that God’s word should not lose the respect due to it through the humble condition of the minister. For God would have his word to be always received from the mouth of man no otherwise than if he himself had appeared from heaven.
Here Satan interposed, and having sent false teachers to adulterate God’s word, he gave them also this name, that they might more easily deceive. Thus false prophets have always been wont superciliously and boldly to claim for themselves whatever honor God had bestowed on his own servants. But the Apostle designedly made use of this name, lest they who falsely pretend God’s name should deceive us by their masks, as we see at this day; for many are so dazzled by the mere name of a Church, that they prefer, to their eternal ruin, to cleave to the Pope, than to deny him the least part of his authority.
We ought, therefore, to notice this concession: for the Apostle might have said that every sort of men ought not to be believed; but as false teachers claimed the Spirit, so he left them to do so, having at the same time reminded them that their claim was frivolous and nugatory, except they really exhibited what they professed, and that those were foolish who, being astonished at the very sound of so honorable a name, dared not to make any inquiry on the subject.
Try the spirits As all were not true prophets, the Apostle here declares that they ought to have been examined and tried. And he addresses not only the whole Church, but also every one of the faithful.
But it may be asked, whence have we this discernment? They who answer, that the word of God is the rule by which everything that men bring forward ought to be tried, say something, but not the whole. I grant that doctrines ought to be tested by God’s word; but except the Spirit of wisdom be present, to have God’s word in our hands will avail little or nothing, for its meaning will not appear to us; as, for instance, gold is tried by fire or touchstone, but it can only be done by those who understand the art; for neither the touchstone nor the fire can be of any use to the unskillful. That we may then be fit judges, we must necessarily be endowed with and directed by the Spirit of discernment. But as the Apostle would have commanded this in vain, were there no power of judging supplied, we may with certainty conclude, that the godly shall never be left destitute of the Spirit of wisdom as to what is necessary, provided they ask for him of the Lord. But the Spirit will only thus guide us to a right discrimination, when we render all our thoughts subject to God’s word; for it is, as it has been said, like the touchstone, yea, it ought to be deemed most necessary to us; for that alone is true doctrine which is drawn from it.
But here a difficult question arises: If every one has the right and the liberty to judge, nothing can be settled as certain, but on the contrary the whole of religion will be uncertain. To this I answer, that there is a twofold trial of doctrine, private and public. The private trial is that by which every one settles his own faith, when he wholly acquiesces in that doctrine which he knows has come from God; for consciences will never find a safe and tranquil port otherwise than in God. Public trial refers to the common consent and polity of the Church; for as there is danger lest fanatics should rise up, who may presumptuously boast that they are endued with the Spirit of God, it is a necessary remedy, that the faithful meet together and seek a way by which they may agree in a holy and godly manner. But as the old proverb is too true, “So many heads, so many opinions,” it is doubtless a singular work of God, when he subdues our perverseness and makes us to think the same thing, and to agree in a holy unity of faith.
But what Papists under this pretense hold, that whatever has been decreed in councils is to be deemed as certain oracles, because the Church has once proved them to be from God, is extremely frivolous. For though it be the ordinary way of seeking consent, to gather a godly and holy council, when controversies may be determined according to God’s word; yet God has never bound himself to the decrees of any council. Nor does it necessarily follow, that as soon as a hundred bishops or more meet together in any place, they have duly called on God and inquired at his mouth what is true; nay, nothing is more clear that they have often departed from the pure word of God. Then in this case also the trial which the Apostle prescribes ought to take place, so that the spirits may be proved.
2. Hereby, or by this, know ye He lays down a special mark by which they might more easily distinguish between true and false prophets. Yet he only repeats here what we have met with before, that as Christ is the object at which faith aims, so he is the stone at which all heretics stumble. As long then as we abide in Christ, there is safety; but when we depart from him, faith is lost, and all truth is rendered void. (82)
But let us consider what this confession includes; for when the Apostle says that Christ came, we hence conclude that he was before with the Father; by which his eternal divinity is proved. By saying that he came in the flesh, he means that by putting on flesh, he became a real man, of the same nature with us, that he might become our brother, except that he was free from every sin and corruption. And lastly, by saying that he came, the cause of his coming must be noticed, for he was not sent by the Father for nothing. Hence on this depend the office and merits of Christ.
As, then, the ancient heretics departed from the faith, in one instance, by denying the divine, and in another by denying the human nature of Christ; so do the Papists at this day: though they confess Christ to be God and man, yet they by no means retain the confession which the Apostle requires, because they rob Christ of his own merit; for where freewill, merits of works, fictitious modes of worship, satisfactions, the advocacy of saints, are set up, how very little remains for Christ!
The Apostle then meant this, that since the knowledge of Christ includes the sum and substance of the doctrine respecting true religion, our eyes ought to be directed to and fixed on that, so that we may not be deceived. And doubtless Christ is the end of the law and the prophets; nor do we learn anything else from the gospel but his power and grace.
(82) It appears that by “spirit” throughout this passage, we are to understand a teacher claiming, rightly or falsely, to be influenced by God’s Spirit. Nor would it be improper, but suitable to the context, to consider the spirit of God in this verse as meaning a teacher guided by God. The meaning of the passage might be thus expressed, —
2. “By this know ye the teacher of God; every teacher who confesses Jesus Christ as having come in the flesh, is from God; and
3. every teacher who does not confess Jesus Christ as having come in the flesh, is not from God; and this is the teacher of Antichrist, (or, the Anti Christian teacher,) of whom ye have heard that he is coming, and he is now already in the world.” — Ed
3. And this is that spirit of Antichrist The Apostle added this, to render more detestable the impostures which lead us away from Christ. We have already said that the doctrine respecting the kingdom of Antichrist was well known; so that the faithful had been warned as to the future scattering of the Church, in order that they might exercise vigilance. Justly then did they dread the name as something base and ominous. The Apostle says now, that all those who depreciated Christ were members of that kingdom.
And he says that the spirit of antichrist would come, and that it was already in the world, but in a different sense. He means that it was already in the world, because it carried on in secret its iniquity. As, however, the truth of God had not as yet been subverted by false and spurious dogmas, as superstition had not as yet prevailed in corrupting the worship of God, as the world had not as yet perfidiously departed from Christ, as tyranny, opposed to the kingdom of Christ, had not as yet openly exalted itself, he therefore says, that it would come.
4. Ye are of God He had spoken of one antichrist; he now mentions many. But the many were the false prophets who had come forth before the head appeared. (83) But the Apostle’s object was to animate the faithful, that they might courageously and boldly resist impostors, for alacrity is weakened when the issue of the contest is doubtful. Besides, it might have caused the good to fear, when they saw that hardly the kingdom of Christ had been set up, when enemies stood ready to suppress it. Though then they must contend, yet he says that they had conquered, because they would have a successful issue, as though he had said that they were already, though in the middle of the contest;, beyond any danger, because they would surely be conquerors.
But this truth ought to be farther extended, for whatever contests we may have with the world and the flesh, a certain victory is to follow. Hard and fierce conflicts indeed await us, and some continually succeed others; but as by Christ’s power we fight and are furnished with God’s weapons, we even by fighting and striving become conquerors. As to the main subject of this passage, it is a great consolation, that with whatever wiles Satan may assail us, we shall stand through the power of God.
But we must observe the reason which is immediately added, because greater, or stronger, is he who is in you than he who is in the world. For such is our infirmity, that we succumb before we engage with an enemy, for we are so immersed in ignorance that we are open to all kinds of fallacies, and Satan is wonderfully artful in deceiving. Were we to hold out for one day, yet a doubt may creep into our minds as to what would be the case tomorrow; we should thus be in a state of perpetual anxiety. Therefore the Apostle reminds us that we become strong, not by our own power, but by that of God. He hence concludes, that we can no more be conquered than God himself, who has armed us with his own power to the end of the world. But in this whole spiritual warfare this thought ought to dwell in our hearts, that it would be all over with us immediately were we to fight in our own strength; but that as God repels our enemies while we are reposing, victory is certain. (84)
(83) When it is said, ye “have overcome them,” the antecedent to “them” is no doubt “the false prophets” in the first verse. It is usual with John to refer to antecedents at some distance. See Joh 3:16. — Ed.
(84) “The world” is in this verse identified with “the false prophets;” true Christians had overcome these for this reason, because greater was he that was in them than he that was in the world, that is, in the unbelieving and ungodly, of whom the false prophets formed a part. Hence it follows, “They are of the world,” that is, they are of the number of those who are ungodly and wicked, who make up the kingdom of darkness. — Ed.
5. They are of the world It is no small consolation that they who dare to assail God in us, have only the world to aid and help them. And by the world the Apostle means that portion of which Satan is the prince. Another consolation is also added, when he says that the world embraces through the false prophets that which it acknowledges as its own. (85) We see what great propensity to vanity and falsehood there is in men. Hence false doctrines easily penetrate and spread far and wide. The Apostle intimates that there is no reason why we should on this account be disturbed, for it is nothing new or unusual that the world, which is wholly fallacious, should readily hearken to what is false.
(85) The clause, “therefore speak they of the world,” is hardly a true rendering, for ἐκ never means “of,” in the sense of “concerning.” Macknight renders it “from.” Grotius paraphrases the sentence thus, “They preach things agreeable to the dispositions of the world;” and Doddridge thus, “They speak as of the world, as taking their instructions from it.” But ἐκ, like ex in Latin, means sometimes “according to,” as in Mat 12:37, “For by (or, according to) thy words thou shalt be justified.” See also Mat 12:34, “but of (or, according to) the abundance,” etc. Then this sentence may be thus rendered, “Therefore speak they according to the world:” that is, according to the views and principles of the superstitious and ungodly men of the world. — Ed
6. We are of God Though this really applies to all the godly, yet it refers properly to the faithful ministers of the Gospel; for the Apostle, through the confidence imparted by the Spirit, glories here that he and his fellow-ministers served God in sincerity, and derived from him whatever they taught. It happens that false prophets boast of the same thing, for it is their custom to deceive under the mask of God; but faithful ministers differ much from them, who declare nothing of themselves but what they really manifest in their conduct.
We ought, however, always to bear in mind the subject which he here handles; small was the number of the godly, and unbelief prevailed almost everywhere; few really adhered to the Gospel, the greater part were running headlong into errors. Hence was the occasion of stumbling. John, in order to obviate this, bids us to be content with the fewness of the faithful, because all God’s children honored him and submitted to his doctrine. For he immediately sets in opposition to this a contrary clause, that they who are not of God, do not hear the pure doctrine of the Gospel. By these words he intimates that the vast multitude to whom the Gospel is not acceptable, do not hear the faithful and true servants of God, because they are alienated from God himself. It is then no diminution to the authority of the Gospel that many reject it.
But to this doctrine is added a useful admonition, that by the obedience of faith we are to prove ourselves to be of God. Nothing is easier than to boast that we are of God; and hence nothing is more common among men, as the case is at this day with the Papists, who proudly vaunt that they are the worshippers of God, and yet they no less proudly reject the word of God. For though they pretend to believe God’s word, yet when they are brought to the test, they close their ears and will not hear, and yet to revere God’s word is the only true evidence that we fear him. Nor can the excuse, made by many, have any place here, that they shun the doctrine of the Gospel when proclaimed to them, because they are not fit to form a judgment; for it cannot be but that every one who really fears and obeys God, knows him in his word.
Were any one to object and say, that many of the elect do not immediately attain faith, nay, that at first they stubbornly resist; to this I answer, that at that time they are not to be regarded, as I think, as God’s children; for it is a sign of a reprobate man when the truth is perversely rejected by him.
And by the way, it must be observed, that the hearing mentioned by the Apostle, is to be understood of the inward and real hearing of the heart, which is done by faith.
Hereby know we The antecedent to hereby, or, by this, is included in the two preceding clauses, as though he had said, “Hence the truth is distinguished from falsehood, because some speak from God, others from the world.” But by the spirit of truth and the spirit of error, some think that hearers are meant, as though he had said, that those who give themselves up to be deceived by impostors, were born to error, and had in them the seed of falsehood; but that they who obey the word of God shew themselves by this very fact to be the children of the truth. This view I do not approve of. For as the Apostle takes spirits here metonymically for teachers or prophets, he means, I think, no other thing than that the trial of doctrine must be referred to these two things, whether it be from God or from the world. (86)
However, by thus speaking he seems to say nothing; for all are ready to declare, that they do not speak except from God. So the Papists at this day boast with magisterial gravity, that all their inventions are the oracles of the Spirit. Nor does Mahomet assert that he has drawn his dotages except from heaven. The Egyptians also, in former times, pretended that all their mad absurdities, by which they infatuated themselves and others, had been revealed from above. But, to all this I reply, that we have the word of the Lord, which ought especially to be consulted. When, therefore, false spirits pretend the name of God, we must inquire from the Scriptures whether things are so. Provided a devout attention be exercised, accompanied with humility and meekness, the spirit of discernment will be given us, who, as a faithful interpreter, will open to us the meaning of what is said in Scripture.
(86) According to this view, “the spirit of truth” means the teacher of truth, and “the spirit of error” the teacher of error; and this is agreeable to the whole tenor of the context, the spirit throughout denoting the person who claimed, rightly or falsely, to be under the direction of the divine Spirit. “By this,” refers to what had been just stated, that is, that false teachers were of the world, and spake things agreeable to the worldly-minded, and were heard by the world, and that the true teachers were from God, and were heard or attended to by those who knew God, and were not attended to by such as were ignorant of him. It was by this statement which he had made, they could distinguish between the teacher of truth and the teacher of error. The teacher of truth was one from God, and was attended to by those who knew God, and not by those who knew him not; on the other hand, the teacher of error was from the world, preached what was agreeable to the men of the world, and was hearkened to by them. The order, as it is often the case, is inverted; the teacher of error, mentioned last, is described in the fifth verse, and the teacher of truth, mentioned first, at the beginning of the sixth. — Ed.
7. Beloved He returns to that exhortation which he enforces almost throughout the Epistle. We have, indeed, said, that it is filled with the doctrine of faith and exhortation to love. On these two points he so dwells, that he continually passes from the one to the other.
When he commands mutual love, he does not mean that we discharge this duty when we love our friends, because they love us; but as he addresses in common the faithful, he could not have spoken otherwise than that they were to exercise mutual love. He confirms this sentence by a reason often adduced before, even because no one can prove himself to be the son of God, except he loves his neighbors, and because the true knowledge of God necessarily produces love in us.
He also sets in opposition to this, according to his usual manner, the contrary clause, that there is no knowledge of God where there is no love. And he takes as granted a general principle or truth, that God is love, that is, that his nature is to love men. I know that many reason more refinedly, and that the ancients especially have perverted this passage in order to prove the divinity of the Spirit. But the meaning of the Apostle is simply this, — that as God is the fountain of love, this effect flows from him, and is diffused wherever the knowledge of him comes, as he had at the beginning called him light, because there is nothing dark in him, but on the contrary he illuminates all things by his own brightness. Here then he does not speak of the essence of God, but only shews what he is found to be by us.
But two things in the Apostle’s words ought to be noticed, — that the true knowledge of God is that which regenerates and renews us, so that we become new creatures; and that hence it cannot be but that it must conform us to the image of God. Away, then, with that foolish gloss respecting unformed faith. For when any one separates faith from love, it is the same as though he attempted to take away heat from the sun.
9. In this was manifested, or, has appeared. We have the love of God towards us testified also by many other proofs. For if it be asked, why the world has been created, why we have been placed in it to possess the dominion of the earth, why we are preserved in life to enjoy innumerable blessings, why we are endued with light and understanding, no other reason can be adduced, except the gratuitous love of God. But the Apostle here has chosen the principal evidence of it, and what far surpasses all other things. For it was not only an immeasurable love, that God spared not his own Son, that by his death he might restore us to life; but it was goodness the most marvelous, which ought to fill our minds with the greatest wonder and amazement. 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.
He calls him his only begotten, for the sake of amplifying. For in this he more clearly shewed how singularly he loved us, because he exposed his only Son to death for our sakes. In the meantime, he who is his only Son by nature, makes many sons by grace and adoption, even all who, by faith, are united to his body. He expresses the end for which Christ has been sent by the Father, even that we may live through him, for without him we are all dead, but by his coming he brought life to us; and except our unbelief prevents the effect of his grace, we feel it in ourselves.
10Herein is love He amplifies God’s love by another reason, that he gave us his own Son at the time when we were enemies, as Paul teaches us, in Rom 5:8; but he employs other words, that God, induced by no love of men, freely loved them. He meant by these words to teach us that God’s love towards us has been gratuitous. And though it was the Apostle’s object to set forth God as an example to be imitated by us; yet the doctrine of faith which he intermingles, ought not to be overlooked. God freely loved us, — how so? because he loved us before we were born, and also when, through depravity of nature, we had hearts turned away from him, and influenced by no right and pious feelings.
Were the prattlings of the Papists entertained, that every one is chosen by God as he foresees him to be worthy of love, this doctrine, that he first loved us, would not stand; for then our love to God would be first in order, though in time posterior. But the Apostle assumes this as an evident truth, taught in Scripture (of which these profane Sophists are ignorant,) that we are born so corrupt and depraved, that there is in us as it were an innate hatred to God, so that we desire nothing but what is displeasing to him, so that all the passions of our flesh carry on continual war with his righteousness.
And sent his Son It was then from God’s goodness alone, as from a fountain, that Christ with all his blessings has come to us. And as it is necessary to know, that we have salvation in Christ, because our heavenly Father has freely loved us; so when a real and full certainty of divine love towards us is sought for, we must look nowhere else but to Christ. Hence all who inquire, apart from Christ, what is settled respecting them in God’s secret counsel, are mad to their own ruin.
But he again points out the cause of Christ’s coming and his office, when he says that he was sent to be a propitiation for our sins And first, indeed, we are taught by these words, that we were all through sin alienated from God, and that this alienation and discord remains until Christ intervenes to reconcile us. We are taught, secondly, that it is the beginning of our life, when God, having been pacified by the death of his Son, receives us unto favor: for propitiation properly refers to the sacrifice of his death. We find, then, that this honor of expiating for the sins of the world, and of thus taking away the enmity between God and us, belongs only to Christ.
But here some appearance of inconsistency arises. For if God loved us before Christ offered himself to death for us, what need was there for another reconciliation? Thus the death of Christ may seem to be superfluous. To this I answer, that when Christ is said to have reconciled the Father to us, this is to be referred to our apprehensions; for as we are conscious of being guilty, we cannot conceive of God otherwise than as of one displeased and angry with us, until Christ absolves us from guilt. For God, wherever sin appears, would have his wrath, and the judgment of eternal death, to be apprehended. It hence follows, that we cannot be otherwise than terrified by the present prospect. as to death, until Christ by his death abolishes sin, until he delivers us by his own blood from death. Further, God’s love requires righteousness; that we may then be persuaded that we are loved, we must necessarily come to Christ, in whom alone righteousness is to be found.
We now see that the variety of expressions, which occurs in Scripture, according to different aspects of things, is most appropriate and especially useful with regard to faith. God interposed his own Son to reconcile himself to us, because he loved us; but this love was hid, because we were in the meantime enemies to God, continually provoking his wrath. Besides, the fear and terror of an evil conscience took away from us all enjoyment of life. Thence as to the apprehension of our faith, God began to love us in Christ. And though the Apostle here speaks of the first reconciliation, let us yet know that to propitiate God to us by expiating sins is a perpetual benefit proceeding from Christ.
This the Papists also in part concede; but afterwards they extenuate and almost annihilate this grace, by introducing their fictitious satisfactions. For if men redeem themselves by their works, Christ cannot be the only true propitiation, as he is called here.
11Beloved Now the Almighty accommodates to his own purpose what he has just taught us respecting the love of God; for he exhorts us by God’s example to brotherly love; as also Paul sets before us Christ, who offered himself to the Father a sacrifice of pleasant fragrance, that every one of us might labor to benefit his neighbors. (Eph 5:2.) And John reminds us, that our love ought not to be mercenary, when he bids us to love our neighbors as God has loved us; for we ought to remember this, that we have been loved freely. And doubtless when we regard our own advantage, or return good offices to friends, it is self-love, and not love to others.
12No man hath seen God The same words are found in Joh 1:18 of John’s Gospel; but John the Baptist had not there exactly the same thing in view, for he meant only that God could not be otherwise known, but as he has revealed himself in Christ. The Apostle here extends the same truth farther, that the power of God is comprehended by us by faith and love, so as to know that we are his children and that he dwells in us.
He speaks, however, first of love, when he says, that God dwells in us, if we love one another; for perfected, or really proved to be, in us is then his love; as though he had said, that God shews himself as present, when by his Spirit he forms our hearts so that they entertain brotherly love. For the same purpose he repeats what he had already said, that we know by the Spirit whom he has given us that he dwells in us; for it is a confirmation of the former sentence, because love is the effect or fruit of the Spirit.
The sum, then, of what is said is, that since love is from the Spirit of God, we cannot truly and with a sincere heart love the brethren, except the Spirit puts forth his power. In this way he testifies that he dwells in us. But God by his Spirit dwells in us; then, by love we prove that we have God abiding in us. On the other hand, whosoever boasts that he has God and loves not the brethren, his falsehood is proved by this one thing, because he separates God from himself.
When he says, and his love is perfected, the conjunction is to be taken as a causative, for, or, because And love here may be explained in two ways, either that which God shews to us, or that which he implants in us. That God has given his Spirit to us, or given us of his Spirit, means the same thing; for we know that the Spirit in a measure is given to each individual.
14And we have seen He now explains the other part of the knowledge of God, which we have referred to, that he communicates himself to us in his Son, and offers himself to be enjoyed in him. It hence follows, that he is by faith received by us. For the design of the Apostle is to shew, that God is so united to us by faith and love, that he really dwells in us and renders himself in a manner visible by the effect of his power, who otherwise could not be seen by us.
When the Apostle says, We have, seen and do testify, he refers to himself and others. And by seeing, he does not mean any sort of seeing, but what belongs to faith by which they recognized the glory of God in Christ, according to what follows, that he was sent to be the Savior of the world; and this knowledge flows from the illumination of the Spirit.
15Whosoever shall confess He repeats the truth, that we are united to God by Christ, and that we cannot be connected with Christ except, God abides in us. Faith and confession are used indiscriminately in the same sense; for though hypocrites may wisely boast of faith, yet the apostle here acknowledges none of those who ordinarily confess, but such as truly and from the heart believe. Besides, when he says that Jesus is the Son of God, he briefly includes the sum and substance of faith; for there is nothing necessary for salvation which faith finds not in Christ
After having said in general, that men are so united to Christ by faith, that Christ unites them to God, he subjoined what they themselves had seen so that he accommodated a general truth to those to whom he was writing. Then follows the exhortation, to love one another as they were loved by God. Therefore the order and connection of his discourse is this, — Faith in Christ, makes God to dwell in men, and we are partakers of this grace; but as God is love, no one dwells in him except he loves his brethren. Then love ought to reign in us, since God unites himself to us.
16And we have known and believed It is the same as though he had said, “We have known by believing;” for such knowledge is not attained but by faith. But we hence learn how different, is an uncertain or doubtful opinion from faith. Besides, though he meant here, as I have already said, to accommodate the last sentence to his readers, yet he defines faith in various ways. He had said before, that it is to confess that Jesus is the Son of God; but, he now says, We know by faith God’s love towards us. It hence appears, that the paternal love of God is found in Christ, and that nothing certain is known of Christ, except by those who know themselves to be the children of God by his grace. For the Father sets his own Son daily before us for this end, that he may adopt us in him.
God is love This is as it were the minor proposition in an argument; for from faith to love he reasons in this way: By faith God dwells in us, and God is love; then, wherever God abides, love ought to be there. Hence it follows that love is necessarily connected with faith.
17Herein is our love made perfect There are two clauses in this passage, — that we are then partakers of divine adoption, when we resemble God as children their father; and,secondly, that this confidence is invaluable, for without it we must be most miserable.
Then in the first place, he shews to what purpose God has in love embraced us, and how we enjoy that grace manifested to us in Christ. Then, God’s love to us is what is to be understood here. He says it is perfected, because it is abundantly poured forth and really given, that it appears to be complete. But he asserts that no others are partakers of this blessing; but those who, by being conformed to God, prove themselves to be his children. It is, then, an argument taken from what is an inseparable condition.
That we may have boldness He now begins to shew the fruit of divine love towards us, though he afterwards shews it more clearly from the contrary effect. It is, however, an invaluable benefit, that we can dare boldly to stand before God. By nature, indeed, we dread the presence of God, and that justly; for, as he is the Judge of the world, and our sins hold us guilty, death and hell must come to our minds whenever we think of God. Hence is that dread which I have mentioned, which makes men shun God as much as they can. But John says that the faithful do not fear, when mention is made to them of the last judgment, but that on the contrary they go to God’s tribunal confidently and cheerfully, because they are assured of his paternal love. Every one, then, has made so much proficiency in faith, as he is well prepared in his mind to look forward to the day of judgment.
As he is By these words, as it has been already said, he meant that it is required of us at our turn to resemble the image of God. What God then in heaven is, such he bids us to be in this world, in order that we may be deemed his children; for the image of God, when it appears in us, is as it were the seal of his adoption.
But he seems thus to place a part of our confidence on works. Hence the Papists raise their crests here, as though John denied that we, relying on God’s grace alone, can have a sure confidence as to salvation without the help of works. But in this they are deceived, because they do not consider that the Apostle here does not refer to the cause of salvation, but to what is added to it. And we readily allow that no one is reconciled to God through Christ, except he is also renewed after God’s image, and that the one cannot be disjoined from the other. Right then is what is done by the Apostle, who excludes from the confidence of grace all those in whom no image of God is seen; for it is certain that such are wholly aliens to the Spirit of God and to Christ. Nor do we deny that newness of life, as it is the effect of divine adoption, serves to confirm confidence, as a prop, so to speak, of the second order; but in the meantime we ought to have our foundation on grace alone. (87) Nor indeed does the doctrine of John appear otherwise consistent with itself; for experience proves, and even Papists are forced to confess, that as to works they always give an occasion for trembling. Therefore no one can come with a tranquil mind to God’s tribunal, except he believes that he is freely loved.
But that none of these things please the Papists, there is no reason for any one to wonder, since being miserable they know no faith except that which is entangled with doubts. Besides, hypocrisy brings darkness over them, so that they do not seriously consider how formidable is God’s judgment when Christ the Mediator is not present, and some of them regard the resurrection as fabulous. But that we may cheerfully and joyfully go forth to meet Christ, we must have our faith fixed on his grace alone.
(87) What is love? It is as much a gift, a grace, as faith; it constitutes a fitness for heaven, but is in no way meritorious; and were it perfect, there would be nothing of merit in it; for the highest degrees of it come far short of what is due to God. To set up merit of any kind on the part of man, betokens extreme blindness, for salvation from first to last is altogether gratuitous. — Ed
18There is no fear He now commends the excellency of this blessing by stating the contrary effect, for he says that we are continually tormented until God delivers us from misery and anguish by the remedy of his own love towards us. The meaning is, that as there is nothing more miserable than to be harassed by continual inquietude, we obtain by knowing God’s love towards us the benefit of a peaceful calmness beyond the reach of fear. It hence appears what a singular gift of God it is to be favored with his love. Moreover from this doctrine, he will presently draw an exhortation; but before he exhorts us to duty, he commends to us this gift of God, which by faith removes our fear.
This passage, I know, is explained otherwise by many; but I regard what the Apostle means, not what others think. They say that there is no fear in love, because, when we voluntarily love God, we are not constrained by force and fear to serve him. Then according to them, servile fear is here set in opposition to voluntary reverence; and hence has arisen the distinction between servile and filial fear. I indeed allow it to be true, that when we willingly love God as a Father, we are no longer constrained by the fear of punishment; but this doctrine has nothing in common with this passage, for the Apostle only teaches us, that when the love of God is by us seen and known by faith, peace is given to our consciences, so that they no longer tremble and fear.
It may, however, be asked, when does perfect love expel fear, for since we are endued with some taste only of divine love towards us, we can never be wholly freed from fear? To this I answer, that, though fear is not wholly shaken off, yet when we flee to God as to a quiet harbor, safe and free from all danger of shipwreck and of tempests, fear is really expelled, for it gives way to faith. Then fear is not so expelled, but that it assails our minds, but it is so expelled that it does not torment us nor impede that peace which we obtain by faith.
Fear hath torment Here the Apostle amplifies still further the greatness of that grace of which he speaks; for as it is a most miserable condition to suffer continual torments, there is nothing more to be wished than to present ourselves before God with a quiet conscience and a calm mind. What some say, that servants fear, because they have before their eyes punishment and the rod, and that they do not their duty except when forced, has nothing to do, as it has been already stated, with what the Apostle says here. So in the next clause, the exposition given, that he who fears is not perfect in love, because he submits not willingly to God, but would rather free himself from his service, does not comport at all with the context. For the Apostle, on the contrary, reminds us, that it is owing to unbelief when any one fears, that is, has a disturbed mind; for the love of God, really known, tranquilizes the heart. (88)
(88) Beza, Doddridge, Scott, and most commentators, regard love here as that which is in us, and not the love of God as apprehended by faith. The main subject of the Apostle is love in us, and the words “perfected” and “perfect, ” as applied to it, seem inappropriate to God’s love towards us; and this perfection is said in verse 17th to consist in this, that as God is, so are we in this world; that is, like him in love, as God is said in the previous verse to be love.
“Fear” is the fear of judgment, mentioned in verse 17th, and he who fears is said to be not perfected or made perfect in love, which obviously refers to love in us. And then it immediately follows, “We love him,” and the reason is assigned, “because he first loved us.” He afterwards proceeds to show the indispensable necessity of having love to God and to the brethren — Ed.
19We love him The verb ἀγαπῶμεν may be either in the indicative or imperative mood; but the former is the more suitable here, for the Apostle, as I think, repeats the preceding sentence, that as God has anticipated us by his free love, we ought to return to render love to him, for he immediately infers that he ought to be loved in men, or that the love we have for him ought to be manifested towards men. If, however, the imperative mood be preferred, the meaning would be nearly the same, that as God has freely loved us, we also ought now to love him.
But this love cannot exist, except it generates brotherly love. Hence he says, that they are liars who boast that they love God, when they hate their brethren.
But the reason he subjoins seems not sufficiently valid, for it is a comparison between the less and the greater: If, he says, we love not our brethren whom we see, much less can we love God who is invisible. Now there are obviously two exceptions; for the love which God has to us is from faith and does not flow from sight, as we find in 1Pe 1:8; and secondly, far different is the love of God from the love of men; for while God leads his people to love him through his infinite goodness, men are often worthy of hatred. To this I answer, that the Apostle takes here as granted what ought no doubt to appear evident to us, that God offers himself to us in those men who bear his image, and that he requires the duties, which he does not want himself, to be performed to them, according to Psa 16:2, where we read,
“My goodness reaches not to thee, O Lord;
towards the saints who are on the earth is my love.”
And surely the participation of the same nature, the need of so many things, and mutual intercourse, must allure us to mutual love, except; we are harder than iron. But John meant another thing: he meant to shew how fallacious is the boast of every one who says that he loves God, and yet loves not God’s image which is before his eyes.
21And this commandment This is a stronger argument, drawn from the authority and doctrine of Christ; for he not only gave a commandment respecting the love of God, but bade us also to love our brethren. We must therefore so begin with God, as that there may be at the same time a transition made to men.
1Jn 4:1. Believe not every Spirit,- By the spirits, understand not the men pretending to inspiration, nor the doctrines which they delivered, but the spirits from whence the doctrines proceeded; namely, first, the Spirit of God; secondly, the spirit of the man himself; or, thirdly, a demon, or wicked spirit. Having taken notice, ch. 1Jn 3:24 that true Christians had the Spirit, the apostle here insinuates, that the false prophets had either never received the Spirit, or had entirely quenched it. They therefore were not to believe every one who pretended to be inspired by the Spirit of God, but to try the spirits. We should observe, that this rule is directed to Christians in general; to the people, as well as ministers; and if the people think and believe at all, they must judge and believe for themselves. A man must either take somebody for his infallible guide, or he must try and judge for himself. How much soever some churches or particular Christians have condemned the liberty of private judgment, the Christian religion encourages the most generous and extensive liberty, or freedom of inquiry: and all Christians ought to assert that liberty, and make the proper improvement of it; neither lightly receiving, nor rejecting what is proposed to them.
1Jn 4:2-3. Hereby know ye the Spirit, &c.- Hereby you may discern, &c. Heylin. There are two ways of interpreting what St. John has here laid down as a rule by which to try the spirits: 1. Their acknowledging that Jesus Christ has come in the flesh; or, 2. Their acknowledging that Jesus, who came in the flesh, is the Christ. In favour of the latter opinion, which is my own, and which coincides with that of some of the most eminent commentators, I would observe, 1st, The unbelieving Jews and Heathens would readily acknowledge, that Jesus, who is called Christ, came in the flesh, or had a real body, like another man; but they would not acknowledge Him to be the Messiah, or the Prophet and Saviour of the world. If therefore any of them had pretended to the Spirit of prophesy, their acknowledging that Jesus came in the flesh, would have been no proof of their prophetic mission. 2nd, The word Ομολογειν signifies not only to confess, but to teach and defend: Act 23:8. Now not only to confess but to teach and defend that fundamental article of the Christian doctrine, that Jesus is the Christ; or so to confess it, as to stand by it in times of persecution and danger, was a proper mark of trial: whereas the proposition interpreted in the former sense, does not appear to be any mark of trial at all. 3rdly, The parallel places confirm the last interpretation. See 1Jn 4:15 ch. 1Jn 2:22 1Jn 5:1; 1Jn 5:5; 1Jn 5:12-13. Comp. with ch. 1Jn 3:23. 2Jn 1:7; 2Jn 1:9-10. Joh 8:24. 4thly, Those who continued cordially and firmly to hold and support that fundamental article of Christianity, that Jesus is the Christ, would have the Spirit abide with them; whereas those who denied and opposed that article could not possibly possess the Spirit of Christ, which is a Spirit of truth. St. John, throughout this epistle, seems to have had his eye upon the Docetae: for that reason, in the beginning of the epistle, he speaks of seeing, hearing, and handling Christ; and here, to the fundamental article of Jesus's being the Messiah, he adds, that he came in the flesh. His having a body, and really suffering and dying, ought not to have offended them. From the latter clause of 1Jn 4:3 some have argued, that the Pope cannot be antichrist, (see on ch. 1Jn 2:22.) because he confesses Christ; and that it must necessarily be some entirely opposing person or sect, and which does not bear the Christian name. But it should be considered, that popery is an usurpation entirely inconsistent with a duehomage to Christ, and founded upon principles most opposite to those of his government and religion. It is said to have been already in the world, as the ambitious, imposing, persecuting spirit, which is the very essence of anti-christianism, did then very much prevail.
1Jn 4:4. And have overcome them:- From this and several other passages it appears, that the Christians to whom St. John wrote, had not yet been drawn aside by the false teachers, though they were in imminent danger thereof: there had been frequent contests between them; but by steadfastness in the faith, through the grace of God, they had hitherto gotten the victory. And the apostle puts them in mind of the victory which they had obtained, to intimate that the cause was not in the least degree desperate, but that by the same methods they might still go on conquering, and to conquer. See Rev 2:20; Rev 2:29; Rev 19:1-2; Rev 19:21.
1Jn 4:5. They are of the world:- False prophets and corrupt teachers are of the world, as long as a worldly spirit influences them; therefore speak they from that worldlydisposition, suiting their hearers, and consulting worldly interests; and as they sooth men in their prejudices, flatter them, and make them easy in their vices, the world readily heareth them; for there are many who would be gladly freed from moral obligations, and reconcile religion and the love of the world.
1Jn 4:6. We are of God:- When the apostles had given clear proofs of a divine mission, by numerous and beneficent miracles which they worked; by the exercise of various spiritual gifts themselves, and by imparting spiritual gifts and miraculous powers to others; when their lives were so holy, their labours so disinterested, their sufferings so great and numerous, their doctrine so excellent, and their proofs of a divine mission so many and evident,-they might justly say, we are of God: He that knoweth God, heareth us; he that is not of God, heareth us not.
1Jn 4:7. Beloved, let us love one another:- St. Jerome tells us, that when this blessed evangelist had continued at Ephesus to extreme old age, and was with difficulty carried to the church between the arms of some of the disciples, being unable to pronounce more words, he was wont, every time they assembled, to say nothing but this, "Little children, love one another." In the verse before us, the apostle assigns a strong reason why we should love one another;-for love is of God. He who planted the principle of attraction in the material world, plants the principle of benevolence in intelligent creatures; and has in particular enjoined Christians to love one another. He therefore who, through grace, possesses and cultivates this disposition, manifests that he is a Christian, born into the family of God; and that he continues to be a true child of God, resembling his heavenly Father; and that he knows the nature and will of God, so as to comply therewith. Others may pretend to great knowledge and sound faith, or just sentiments in religion; but he who does not love his Christian brethren, has not that disposition, and does not thoseactions, which are agreeable to the nature and command of God, and pleasing and acceptable in his sight. See the next note.
1Jn 4:8. For God is love.- God is the most benevolent of all beings, full of love to his depending creatures; so that in him there is nothing wanting to the highest perfection of love. See 1Jn 4:9-16, &c. He is the great fountain and exemplar of love; he recommends it by his law, and produces and cherishes it by his influences; and the due contemplation of him, will of course inflame our hearts with love to his Divine Majesty, and to our fellow-creatures for his sake, whose creatures they are, but especially to our fellow-christians.
1Jn 4:9. In this was manifested the love of God, &c.- All the blessings of Providence are effects of the divine love to man; but St. John has said, 1Jn 4:8 that God is Love itself; and to illustrate that, he here pitches upon the most remarkable proof and instance of God's love to man. The love of God was the source and origin of the plan of our redemption: the eternal Son of God, by his patient suffering and perfect obedience unto death, purchased or obtained of his great Father, to be the person who should be honoured with carrying this glorious plan into execution, which in time he will finish in the most complete manner, for all his faithful saints. God's sending his Son into the world, includes his dying for us; see 1Jn 4:10. He became the great vicarious Sacrifice, and, through the complete atonement which he has made, God the Father may now be just, and yet a Justifier of those that believe in Jesus. Those false prophets who denied Jesus to have a real body, and really to suffer and die, took away entirely the love which God manifested, in sending his only and dearly-beloved Son to die, that we might live through him. They not only invalidated the force of Christ's example, and the infinite merit of his atonement, but, of consequence, the greatness of his love, which appeared most illustriously in his willing sufferings and cheerful dying for us: and no wonder that they who thus enervated the love both of the Father and the Son, should not be moved by such infinitely amiable examples to love their Christian brethren.
1Jn 4:10. But that he loved us,- St. John's meaning is, that God loved us for it. See 1Jn 4:19. Men are generally very ready to love those by whom they are first loved: now, such was the astonishing love of God to men, that, when they were sinners and enemies, he so loved the world, as to send his most beloved Son to live and die for them! The love wherewith God so loved the world, as to send his dear Son to redeem and save them, does, in some respects, differ from the love wherewith he loves all true believers, in addition to that grand primary instance of his love. The first has been called a love of pity, or benevolence, or the antecedent love of God, and with such a love God has loved the whole race of mankind. The other is called a love of complacency, or delight, or the consequent love of God; and with such a love God loves all sincere believers.
1Jn 4:11. We ought also to love one another.- We, as his children, ought to imitate the infinitelyamiableexampleofourcommonFather,andsincerelyandaffectionately love one another. Sometimes the love of God the Father, sometimes the love of God the Son, is proposed to our imitation.
1Jn 4:12. No man hath seen God, &c.- "God himself is an invisible Spirit, whom no man hath seen nor can see with his bodily eyes. But as he is the great Fountain of benevolence, if we love one another with cordiality and entire sincerity, it appears that God dwelleth in us, and that his love is perfected in us; for this is the best proof we can give of our love to him, and of the prevalence of his grace in our hearts, transforming us into his image."
1Jn 4:13. Hereby know we, &c.- "By this we have a comfortable evidence of a mutual inhabitation between God and us, of our dwelling by faith and love inunion and communion, through Jesus Christ, with him; and of his dwelling by gracious manifestations and influences in our souls; because he has freely afforded us rich communications of his Spirit, to beget and animate this faith and love, and to cast a light upon his own work within us."
1Jn 4:14. And we have seen, &c.- "And animated and sealed by this Spirit, as we have seen and known by undoubted evidence ourselves, so we courageously testify to others, how hazardous soever the bearing that testimony may be, that the great almighty Father of all hath sent Jesus his eternal and only-begotten Son, under the infinitely important character of the Saviour of the world; and that it is in him, and by him alone, how proudly soever the infidel world may reject him, and disdain him, that eternal salvation can be obtained," St. John and the apostles had been eye-witnesses of Christ's holy life, numerous miracles, patient sufferings, and willing death; they had also seen him after his resurrection: to such proofs of their divine mission, St. John had referred at the beginning of this epistle, and he now refers to them again; withal declaring, that he and the other apostles had testified what they had seen; and from their testimony, supported by many miracles, the world might be satisfied of the truth of their message, and look upon Jesus as sent of God the Father to be the Saviour of mankind, and might hence gather the great love of God to men.
1Jn 4:15. Whosoever shall confess- See on 1Jn 4:2. The confession here required must have been sincere, otherwise it would have been of no moment. Confessing Jesus to be the Son of God, or the Messiah, implied their taking him for their Head and Lord, whom they were to love, imitate, and obey. Together with confession of the mouth, there was to be faith in the heart, and a suitable behaviour in the life and practice. They were to confess that Jesus isthe Christ openly and publicly, even when danger and persecution attended that confession. Hence came afterwards the distinguishing name of confessors, to denote those who had suffered in part for their religion, and who were ready to have died as martyrs, rather than to have denied the truth. Such were undoubtedly the most likely to imitate Christ's example, obey his commands, and rejoice in the prospect of his second coming. The connection of this verse with the context stands thus: It was intimated, 1Jn 4:14 that the apostles had known and clearly proved, that Jesus was the Messiah and Saviour of the world. Here it is to be observed, that whoever duly attended to the evidence which the apostles had brought, and thereupon with the heart believed Jesus to be the Son of God, and lived and acted accordingly, was a true Christian, and in the divine favour: Whence St. John makes the intended inference, 1Jn 4:16 namely, that whoever believed that astonishing instance of the love of God in sending his Son, would be inflamed with a just sense of it, and would sincerely love his fellow-christians. See Joh 17:22-23.
1Jn 4:17. Herein is our love made perfect,- Herein is love perfected in us (so it should be rendered), even by our thus dwelling in love, and thereby dwelling in God: and having this plain token of God's love to us, wemay assuredly hope to appear with humble confidence before him in the awful day of judgment: because as he is all love to us, so we in resemblance of him, and in consideration of his love, are filled with a supreme love to him, and with a sincere and ardent love to the brethren for his sake, even whilewe live in this tempting and ensnaring world. The phraseday of judgment, does not appear ever to signify in the New Testament (as some assert) the day of trouble, or the time of those calamities by which the faith and patience of God's servants are often tried in this world; or the day in which the primitive Christians should be brought before the tribunal of the unbelieving Jews or Heathens: but it is well known to every reader of the Scripture, that it frequently signifies the day in which Jesus Christ will judge the world with the most perfect justice and equity. See 2Th 2:2.
1Jn 4:18. There is no fear in love, &c.- "This perfect love is of such a delightful nature, that though it be ever attended with a holy filial reverence of God, and cautious filial fear of offending; yet there is no distrustful or terrifying fear of God in it, as if he were our enemy. But this perfect love to him, and to our fellow-christians for his sake, when thus exalted to so high a pitch and fervour under a strong assurance of his love to us, banishes all diffident and slavish fear of God; because this sort of fear is a distressing passion, utterly inconsistent with this perfect love, and withthe sweetness, pleasure, and humble but strong confidence which flow therefrom. It is therefore a plain consequence, that he who has any servile dread of God, is far from living under thepowerofthisdelightful perfect love, which springs from the full assurance of faith, and enables us to consider God, not only as the most amiable object, infinitely lovely in himself, but as all love to us."
1Jn 4:19. We love him, &c.- Some would read this, Let us therefore love him: and their reasons for it are, because the connection is by this interpretation rendered more easyand obvious; and the word αγαπωμεν, may be indifferently understood, either in the indicative or subjunctive mood: and as the word αγαπα is in the subjunctive mood, 1Jn 4:21 so it seems to be ch. 1Jn 5:1 and therefore the word αγαπωμεν should be so understood in this place. St. John, 1Jn 4:11 infers from God's first loving us, that we ought to love one another: here he infers from God's first loving us, that we ought in return to love God.
1Jn 4:20. For he that loveth not his brother, &c.- By brother is all along to be understood a real Christian; and if Christian professors are what their religion obliges them to be, that is, more holy than other men, we ought in reason to love them with a greater degree of affection than others. It is intimated, ch. 1Jn 5:1 that every one who loveth God, will of course love all Christians, who are his children, and resemble him. Here we are taught, that he who loveth not Christians, who are the visible image of God, cannot possibly love the invisible God, whose image they are: and that if any man pretends to love God, without loving all Christians, who are his image, he is a liar, and imposes upon himself as well as endeavours to impose upon other men. To this purpose Grotius quotes the following passage out of Philo: "It is impossible that the invisible God should be worshipped in a right manner, by those who behave wickedly towards such as are seen by them and are their neighbours." It is likely that the false prophets and their disciples boasted that though they did not love all Christians, yet they loved God; and that was the principal thing. St. John knew the men and their conversation, and therefore sharply reproved them for such an idle pretence. If it be our duty to love our Christian brethren, whom we see, and with whom we daily converse; and if love and beneficence to them be the way to manifest that we love God; what shall we say to those, who retire from the world, and shut themselves up in monasteries, abbeys, nunneries, cells, or deserts, to shun the conversation of men, and avoid the sight of their Christian brethren; and that, undera pretence of more than ordinary love to God? Or what can be thought of those, who spend their lives in mere contemplation, without being useful to the community, andto the Christian brethren? Who, while they pretend to the warmest love of God, do not behave with that strict justice, truth, and benevolence towards men, which might be wished and expected? Or, who contend so fiercely for the faith, (or rather for their own opinion,) as to lay aside the spirit of meekness and love, and to forget that of faith, hope, and charity, those three great Christian virtues?-The greatest of these is not faith, but lov
Inferences.-What a certain test have private Christians, as well as others, in the word of God, to distinguish between those who broach errors concerning the divine person and saving offices of Christ, under pretence of their having the Spirit of God; and those who, under his guidance and influence, preach the truth as it is in Jesus, and cordially own, and bravely profess that he is the only-begotten Son of God, and has really appeared in human nature as the Saviour of lost sinners among both Jews and Gentiles! All pretenders to the Spirit are not of God, nor are to be believed and followed; and they that are born of God, need not be stumbled at them, since there ever have been such in the world; and true believers may see through them and their delusions, and withstand and overcome them; because God, who dwells in them by his Spirit, is infinitely greater, wiser, and stronger than the devil, who works and prevails by his antichristian emissaries upon carnal men. And what wonder is it, that people of a worldly spirit should adhere to those who are like themselves, and accommodate their schemes and discourses to their corrupt taste? But the servants of God speak from, and for him, according to his mind and will; and therefore are suitably regarded by those, and those only, who are well affected in their hearts towards him.-How astonishing is the free love of God towards such sinful creatures as we are, that he (as his inspired servants testify,) has sent his beloved Son into the world to be the propitiation for our sins, that we might live in all blessedness and glory for ever with him! This is a high demonstration indeed, that God is Love; and we must be utter strangers to his amiable excellencies, if we do not love him: not that we are or can be beforehand with him in loving; for we love him, because he first loved us, and because we are brought under its influence and manifestation, to know and believe it. This melts our hearts and gains over our affections to him, and to his children for his sake. And what a sure token is this of our being born of God, and of his dwelling by his Spirit in us, and of our union and communion with him! But how vain and preposterous is it, for any to pretend that they have a true and hearty love to that God whom they never saw, if they have enmity in their souls against those in whom his image is visible, and whom they often see and converse with! This is giving the lie to their own profession, and to the declarations of God in his word, who has commanded that he who loves him, should love his brother also. And when perfect love to God and one another is genuine and abounding, how divinely sweet are its workings! It banishes all slavish tormenting fear of him and of his wrath, which is utterly inconsistent with the most affectionate complacential love to him, and to his children as such. But having this evidence of our interest in his love, with what satisfaction may we hope to appear before him with humble boldness in the day of judgment, as those who are accepted of him through his Son.
REFLECTIONS.-1st, The apostle,
1. Warns them against seducing teachers. Beloved, believe not every spirit, nor credit rashly each pretender to inspiration; but try the spirits, by the infallible oracles of truth, whether they are of God, and speak agreeably to his revealed will: because many false prophets are gone out into the world, and we need be on our guard, proving all things, and holding fast that which is good.
2. He gives them a certain rule to direct their judgment in this matter. Hereby know ye the Spirit of God, and those who are influenced by it: every spirit that confesseth that Jesus Christ is come in the flesh, or that confesseth Jesus Christ who is come in the flesh, receiving him in his divine person and mediatorial character and offices, as the true Messiah, from whom alone life and salvation are to be expected, he is of God, and speaks according to his mind and will. And every spirit that confesseth not that Jesus Christ is come in the flesh, but denies his divine glory, his real incarnation, and mediatorial undertaking, is not of God, but is under the spirit of Satan and delusion: and this is that spirit of antichrist, which is enmity against Christ and his gospel, whereof ye have heard that it should come, and even now already is it in the world, the mystery of iniquity having already begun to work, and woe to those over whom it prevails!
2nd, To encourage them against the fears of being drawn aside by seducers, the apostle,
1. Assures them, that, while they keep God on their side, they are safe. Ye are of God, little children, and have overcome them hitherto, and, if faithful, shall be still superior to all their arts: because greater is he that is in you, than he that is in the world; and he will preserve his faithful people from the power of evil.
2. He describes these seducers. They are of the world: whatever pretences they make, they are wholly engrossed and influenced by the riches, honours, and pleasures of this life: therefore speak they of the world, and the world heareth them, greedily drinking in a doctrine so suited to their carnal hearts.
3. He shews the different character of God's true ministers and people. We are of God, appointed by him, and owned of him, having his glory singly in view, and walking under the guidance and influences of his word and Spirit: he that knoweth God, heareth us, and receives our testimony as divine; he that is not of God, not enlightened by him, nor born of him, heareth not us, disregarding our doctrine, and counting it foolishness. Hereby know we the Spirit of truth, and the spirit of error. Note; They who reject the warnings of God's ministers speaking according to his holy word, evidently shew themselves to be under the Spirit of error.
3rdly, The apostle returns to recommend the exercise of fervent love, as the genuine evidence of a right spirit. Beloved, let us love one another; for love is of God, his genuine offspring, and his brightest image; and every one that loveth, is born of God, and knoweth God; he evidences hereby his experimental acquaintance with God, and shews himself a child of his family of love. He that loveth not, knoweth not God, whatever he may pretend; for God is Love, and the true knowledge of him has ever a transforming efficacy to change us into his image. In this was manifested the love of God towards us, and shone forth with the most distinguished lustre, because that God sent his only begotten Son into the world, to become incarnate, to live and die for us, that we might live through him, redeemed from the sentence of death, quickened to newness of life, and through his infinite merit, entitled to immortal bliss and glory. Herein is love, surpassing strange! not that we loved God! no; just the reverse; we were sinners, ungodly, enemies; but even when we had every thing which could render us the objects of his loathing, even then, that he might magnify the wonders of his grace, he loved us, and gave the most astonishing demonstration of it, when he sent his Son to be the propitiation for our sins, with his own blood making atonement for us, and now purging the faithful from all their iniquities through this amazing sacrifice, and by his own divine Spirit. Beloved, if God so loved us, we ought also to love one another: who can possibly offend us so highly as we have offended God? yet he forgives and pardons abundantly; yea, he spared not his own Son, but freely gave him up for us all: what then can we withhold from our brethren, when we have such an example before us? Surely, if we belong to him, we shall be like him, and prove it by this spirit of love. No man indeed hath seen God at any time, for he is a Spirit invisible and incorporeal. But if we love one another, God dwelleth in us, by his Spirit manifesting his presence in our hearts; and his love is perfected in us, our love towards him is entire, unreserved, and unmixed with any idolatry. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit, whereby we become one with him, united to him in faith and love, and experiencing the most gracious manifestations of his presence with our souls. Thou God of life and love, give me more abundantly of this blessed Spirit!
4thly, We have,
1. The apostolic testimony. And we have seen and do testify, that the Father sent the Son, in his infinite grace and love, to be the Saviour of the world, of both Jews and Gentiles, even of all that will accept of his grace, without exception, and placing all mankind within the reach of eternal glory, if they will faithfully submit to the operations of his Spirit.
2. The true evangelical confession. Whosoever shall confess that Jesus is the Son of God, owning him as the divine and true Messiah, and making open profession of his faith in the face of every danger, God dwelleth in him, and he in God, being happily joined to God, and living continually within the veil.
3. The experience of all true Christians. And we have known and believed the love that God hath to us, the astonishing manifestation of which, in sending his Son, leaves us no room to doubt of his transcendent and infinite grace and love. God is Love, pure, perfect Love, and he that dwelleth in love, dwelleth in God, and God in him; there subsists a most holy union between them.
5thly, The apostle proceeds to set forth the blessed effects of Christian love. Herein is our love made perfect, entire, unreserved, and unmixed with any alloy, notwithstanding our many acknowledged infirmities, and deviations from the perfect law of innocence, (all of which have an absolute need of the Blood of the Atonement)-our love, I say, is made perfect by our union of heart to God, and ardent love to the brethren; and, where this is the case, then,
1. We may have boldness in the day of judgment, and confidently appear before the throne of Jesus, most assured of a glorious and distinguished acceptance: because, as he is, so are we in this world; and he cannot but receive into the bosom of his love those who so fully bear his own bright image.
2. We are delivered from all slavish fear. There is no fear in love, nothing distressing, terrifying, and servile; but perfect love casteth out fear, this entire, unreserved, and pure love of God silences all fearful apprehensions: because fear hath torment; and where it prevails, must proportionably make the soul unhappy: he that feareth with a fear that is accompanied with any anxiety, doubt, or wavering, is not made perfect in love, has not known him, nor loved him who is from the beginning, according to the full privileges of our high dispensation, as a father in God. We love him because he first loved us; his love, shed abroad in the heart, must kindle ours; and the view of those amazing manifestations of it which he has made, should every day add fuel to the sacred fire, and raise the flame of holy affections still higher and higher, till at last we are wholly assimilated to his image in the full consummation of holiness, happiness, and love, in everlasting glory.
3. Love to God necessarily includes love to the brethren. If a man say, I love God, and hateth his brother, he is a liar; his uncharitableness proves the hypocrisy of his pretensions: for he that loveth not his brother whom he hath seen with his bodily eyes, and whose distresses, which should excite compassion, he has beheld; or the divine image in him, which should engage his regards; how can he love God, whom he hath not seen? how absurd is the supposition! And this commandment have we from him, that he who loveth God, love his brother also, and prove thereby the unfeigned sincerity of his professions.
