1Jo 4:1-3 | Barnes | STEP | ANALYSIS OF CHAPTER IV. THERE are two principal subjects discussed in this chapter:-- I. The method by which we may determine that we have the Spirit of God, . The apostle had said ( ) that it could be determined that God dwells in them by the Spirit which he has given them; but as it is probable that the teachers of error, the persons whom John regarded as "antichrist," ( ,) would lay claim to the same thing, it was important to know how it could be ascertained that the Spirit of God had been really given to them, or how it could be determined that the spirit that was in them was not the spirit of antichrist, the very thing against which he would guard them. In doing this, he (1.) cautions them against trusting to every kind of spirit, or supposing that every spirit which animated even the professed friends of religion was the Spirit of God, ; and (2.) he shows them how it might be determined that they had really the Spirit of God, or what would, be the effect of the influences of the Spirit on the mind. This evidence consisted of the following things: (a.) they had the Spirit of God who confessed that Jesus Christ had come in the flesh, ; (b.) they who denied that, had not the Spirit of God, and the denial of this was the real spirit of antichrist, ; (c.) they who had the Spirit of God had not the spirit of this world, ; and (d.) they who had the Spirit of God would hear those who were his apostles, or who were sent by him, . II. The duty, power, and influence of love, . This is a favourite subject with John, and he here considers it at length, as a subject that was essential in determining the evidences of piety. The duty and value of love are enforced by the following considerations: (1.) Love has its origin in God, and every one who has true love is born of God, . (2.) God has shown his great love to us by having given his Son to die for us; and as he has so loved us, we ought also to love one another, . (3.) If we love one another, it furnishes the best evidence that God dwells in us, . (4.) God is love, and if we have true love we dwell in him, and he dwells in us, . (5.) Love will furnish us great advantage in the day of judgment, by giving us confidence when we come before him, . (6.) Love will cast out all fear, and will make our minds calm in view of the events which are to come, . (7.) The very fact that he has first manifested his love to us should lead us to the exercise of love, (8.) A man cannot truly love God and yet hate his brother, ; and (9.) it is the solemn command of God that he who loves God should love his brother also. Verse 1. Beloved, believe not every spirit . Do not confide implicitly in every one who professes to be under the influences of the Holy Spirit. Comp. . The true and the false teachers of religion alike claimed to be under the influence of the Spirit of God, and it was of importance that all such pretensions should be examined. It was not to be admitted because any one claimed to have been sent from God that therefore he was sent. Every such claim should be subjected to the proper proof before it was conceded. All pretensions to Divine inspiration, or to being authorized teachers of religion, were to be examined by the proper tests, because there were many false and delusive teachers who set up such claims in the world. But try the spirits whether they are of God . There were those in the early Christian church who had the gift of "discerning Spirits," ( ,) but it is not certain that the apostle refers here to any such supernatural power. It is more probable, as he addresses this command to Christians in general, that he refers to the ability of doing this by a comparison of the doctrines which they professed to hold with what was revealed, and by the fruits of their doctrines in their lives. If they taught what God had taught in his word, and if their lives corresponded with his requirements, and if their doctrines agreed with what had been inculcated by those who were admitted to be true apostles, ( ,) they were to receive them as what they professed to be. If not, they were to reject them, and hold them to be impostors. It may be remarked, that it is just as proper and as important now to examine the claims of all who profess to be teachers of religion, as it was then. In a matter so momentous as religion, and where there is so much at stake, it is important that all pretensions of this kind should be subjected to a rigid examination. No man should be received as a religious teacher without the clearest evidence that he has come in accordance with the will of God, nor unless he inculcates the very truth which God has revealed. , and . Because many false prophets are gone out into the world . The word prophet is often used in the New Testament to denote religious instructors or preachers. . Compare . Such false teachers evidently abounded in the times here referred to. . The meaning is, that many had gone out into the world pretending to be true teachers of religion, but who inculcated most dangerous doctrines; and it was their duty to be on their guard against them, for they had the very spirit of antichrist, . (a) "Believe not" (b) "try the spirits"

1 John 4:1-3

ANALYSIS OF CHAPTER IV.

THERE are two principal subjects discussed in this chapter:--

I. The method by which we may determine that we have the Spirit of God, 1Jn 4:1-6. The apostle had said (1Jn 3:24) that it could be determined that God dwells in them by the Spirit which he has given them; but as it is probable that the teachers of error, the persons whom John regarded as "antichrist," (1Jn 2:18,19,) would lay claim to the same thing, it was important to know how it could be ascertained that the Spirit of God had been really given to them, or how it could be determined that the spirit that was in them was not the spirit of antichrist, the very thing against which he would guard them. In doing this, he

(1.) cautions them against trusting to every kind of spirit, or supposing that every spirit which animated even the professed friends of religion was the Spirit of God, 1Jn 4:1; and

(2.) he shows them how it might be determined that they had really the Spirit of God, or what would, be the effect of the influences of the Spirit on the mind. This evidence consisted of the following things:

(a.) they had the Spirit of God who confessed that Jesus Christ had come in the flesh, 1Jn 4:2;

(b.) they who denied that, had not the Spirit of God, and the denial of this was the real spirit of antichrist, 1Jn 4:3;

(c.) they who had the Spirit of God had not the spirit of this world, 1Jn 4:4,5; and

(d.) they who had the Spirit of God would hear those who were his apostles, or who were sent by him, 1Jn 4:6.

II. The duty, power, and influence of love, 1Jn 4:7-21. This is a favourite subject with John, and he here considers it at length, as a subject that was essential in determining the evidences of piety. The duty and value of love are enforced by the following considerations:

(1.) Love has its origin in God, and every one who has true love is born of God, 1Jn 4:7,8.

(2.) God has shown his great love to us by having given his Son to die for us; and as he has so loved us, we ought also to love one another, 1Jn 4:9-11.

(3.) If we love one another, it furnishes the best evidence that God dwells in us, 1Jn 4:12-15.

(4.) God is love, and if we have true love we dwell in him, and he dwells in us, 1Jn 4:16.

(5.) Love will furnish us great advantage in the day of judgment, by giving us confidence when we come before him, 1Jn 4:17.

(6.) Love will cast out all fear, and will make our minds calm in view of the events which are to come, 1Jn 4:18.

(7.) The very fact that he has first manifested his love to us should lead us to the exercise of love, 1Jn 4:19

(8.) A man cannot truly love God and yet hate his brother, 1Jn 4:20; and

(9.) it is the solemn command of God that he who loves God should love his brother also.

Verse 1. Beloved, believe not every spirit. Do not confide implicitly in every one who professes to be under the influences of the Holy Spirit. Comp. Mt 24:4,5. The true and the false teachers of religion alike claimed to be under the influence of the Spirit of God, and it was of importance that all such pretensions should be examined. It was not to be admitted because any one claimed to have been sent from God that therefore he was sent. Every such claim should be subjected to the proper proof before it was conceded. All pretensions to Divine inspiration, or to being authorized teachers of religion, were to be examined by the proper tests, because there were many false and delusive teachers who set up such claims in the world.

But try the spirits whether they are of God. There were those in the early Christian church who had the gift of "discerning Spirits," (1Cor 12:10,) but it is not certain that the apostle refers here to any such supernatural power. It is more probable, as he addresses this command to Christians in general, that he refers to the ability of doing this by a comparison of the doctrines which they professed to hold with what was revealed, and by the fruits of their doctrines in their lives. If they taught what God had taught in his word, and if their lives corresponded with his requirements, and if their doctrines agreed with what had been inculcated by those who were admitted to be true apostles, (1Jn 4:6,) they were to receive them as what they professed to be. If not, they were to reject them, and hold them to be impostors. It may be remarked, that it is just as proper and as important now to examine the claims of all who profess to be teachers of religion, as it was then. In a matter so momentous as religion, and where there is so much at stake, it is important that all pretensions of this kind should be subjected to a rigid examination. No man should be received as a religious teacher without the clearest evidence that he has come in accordance with the will of God, nor unless he inculcates the very truth which God has revealed. Isa 8:20, and Acts 17:11.

Because many false prophets are gone out into the world. The word prophet is often used in the New Testament to denote religious instructors or preachers. Rom 12:6. Compare 2Pet 2:1. Such false teachers evidently abounded in the times here referred to. 1Jn 2:18. The meaning is, that many had gone out into the world pretending to be true teachers of religion, but who inculcated most dangerous doctrines; and it was their duty to be on their guard against them, for they had the very spirit of antichrist, 1Jn 4:3.

(a) "Believe not" Jer 29:8, Mt 24:4 (b) "try the spirits" 1Thes 5:21, Rev 2:2 Verse 2. Hereby. Gr., "By this ;" that is, by the test which is immediately specified. Know ye the Spirit of God. You may discern who are actuated by the Spirit of God. Every spirit. Every one professing to be under the influence of the Spirit of God. The apostle uses the word spirit here with reference to the person who made the claim, on the supposition that every one professing to be a religious teacher was animated by some spirit or foreign influence, good or bad. If the Spirit of God influenced them, they would confess that Jesus Christ had come in the flesh; if some other spirit, the spirit of error and deceit, they would deny this.

That confesseth. That is, that makes a proper acknowledgment of this; that inculcates this doctrine, and that gives it a due place and prominence in his instructions. It cannot be supposed that a mere statement of this in words would show that they were of God in the sense that they were true Christians; but the sense is, that if this constituted one of the doctrines which they held and taught, it would show that they were advocates of truth, and not apostles of error. If they did not do this, (1Jn 4:3,) it would be decisive in regard to their character and claims.

That Jesus Christ is come in the flesh. Benson and some others propose to render this, "That Jesus, who came in the flesh, is the Christ." But this is liable to serious objections.

(1.) It is not the obvious interpretation.

(2.) It is unusual to say that "Jesus had come in the flesh," though the expression "the Son of God has come in the flesh," or "God was manifested in the flesh," would be in accordance with the usage of the New Testament.

(3.) This would not, probably, meet the real point in the case. The thing denied does not appear to have been that Jesus was the Messiah, for their pretending to be Christian teachers at all implied that they admitted this; but that the Son of God was really a man, or that he actually assumed human nature in permanent union with the Divine. The point of the remark made by the apostle is, that the acknowledgment was to be that Christ assumed human nature; that he was really a man as he appeared to be; or that there was a real incarnation, in opposition to the opinion that he came in appearance only, or that he merely seemed to be a man, and to suffer and die. That this opinion was held by many, see the Intro. & III. 2. It is quite probable that the apostle here refers to such sentiments as those which were held by the Docetae; and that he meant to teach that it was indispensable to proper evidence that any one came from God, that he should maintain that Jesus was truly a man, or that there was a real incarnation of the Son of God. John always regarded this as a very important point, and often refers to it, Jn 19:34,35, 20:25-27 1Jo 5:6. It is as important to be held now as it was then, for the fact that there was a real incarnation is essential to all just views of the atonement. If he was not truly a man, if he did not literally shed his blood on the cross, of course all that was done was in appearance only, and the whole system of redemption as revealed was merely a splendid illusion. There is little danger that this opinion will be held now, for those who depart from the doctrine laid down in the New Testament in regard to the person and work of Christ, are more disposed to embrace the opinion that he was a mere man; but still it is important that the truth that he was truly incarnate should be held up constantly before the mind, for in no other way can we obtain just views of the atonement. Is of God. This does not necessarily mean that every one who confessed this was personally a true Christian, for it is clear that a doctrine might be acknowledged to be true, and yet that the heart might not be changed; nor does it mean that the acknowledgment of this truth was all which it was essential to be believed in order that one might, be recognised as a Christian; but it means that it was essential that this truth should be admitted by every one who truly came from God. They who taught this held a truth which he had revealed, and which was essential to be held; and they thus showed that they did not belong to those to whom the name "antichrist" could be properly given. Still, whether they held this doctrine in such a sense, and in such connexion with other doctrines, as to show that they were sincere Christians, was quite another question, for it is plain that a man may hold and teach the true doctrines of religion, and yet have no evidence that he is a child of God.

(d) "spirit" 1Cor 12:3 Verse 3. And every spirit that confesseth not, etc. That is, this doctrine is essential to the Christian system; and he who does not hold it cannot be regarded either as a Christian, or recognised as a Christian teacher, if he was not a man, then all that occurred in his life, in Gethsemane, and on the cross, was in appearance only, and was assumed only to delude the senses. There were no real sufferings; there was no shedding of blood; there was no death on the cross; and, of course, there was no atonement. A mere show, an appearance assumed, a vision, could not make atonement for sin; and a denial, therefore, of the doctrine that the Son of God had come in the flesh, was in fact a denial of the doctrine of expiation for sin. The Latin Vulgate here reads qui solvit Jesure, "who dissolves or divides Jesus;" and Socrates (H. E. vii. 32) says that in the old copies of the New Testament it is written ολιειτονιησουν, "who dissolves or divides Jesus;" that is, who separates his true nature or person, or who supposes that there were two Christs, one in appearance, and one in reality. This reading was early found in some Mss., and is referred to by many of the Fathers, (see Wetstein,) but it has no real authority, and was evidently introduced, perhaps at first from a marginal note, to oppose the prevailing errors of the times. The common reading, "who confesseth not," is found in all the Gr. Mss., in the Syriac versions, in the Arabic; and, as Lucke says, the other reading is manifestly of Latin origin. The common reading in the text is that which is sustained by authority, and is entirely in accordance with the manner of John.

And this is that spirit of anti-christ. This is one of the things which characterize antichrist. John here refers not to an individual who should be known as antichrist, but to a class of persons, This does not, however, forbid the idea that there might be some one individual, or a succession of persons in the church, to whom the name might be applied by way of eminence. 1Jn 2:18. Comp. 2Thes 2:3, seq.

Wherefore ye have heard that it should come. 1Jn 2:18.