1 João 4
Steven Cole · Citado em PreceptAustin
1 João 4:1
Cole - A familiar falsehood goes, “It doesn’t matter what you believe, as long as you believe in something.” That is sheer nonsense! You can believe that you can fly and leap from the edge of the Grand Canyon, flapping your arms for all you’re worth. But believing such falsehood has no effect on keeping you in the air. Of course, those who argue that it doesn’t matter what you believe would say that there is a great difference between science and spiritual matters. They would say that science is objectively true, whereas spiritual matters are subjectively true. If it “works” for you, then it’s “true.” But that assumes that God is merely a projection of people’s imaginations, rather than that He actually exists and that He is the creator of all that is. The Bible assumes rather that God really exists and that He spoke the heavens and earth into existence (Ge 1:1). Furthermore, the Bible teaches the actual existence of Satan and other fallen angels, called demons. John’s teaching here assumes that behind all truth in the spiritual realm is the Spirit of truth (Jn 14:17+; Jn 15:26+). Behind all spiritually false teaching is “the spirit of error” (1John 4:6), led by Satan, but including all of his demonic forces. Whether they know it or not, behind every false prophet or false teacher is an evil spirit promoting the errors that they teach. From the day that Satan deceived Eve in the garden, until the last days, when the final antichrist will deceive the world (2Th. 2:3-12+), evil spirits have promoted false teaching to lead people away from the living and true God. When John says, “many false prophets have gone out into the world,” we should realize that these were not sinister, evil looking characters. They didn’t blatantly encourage Satan-worship or child-sacrifice. They used Christian lingo and professed to believe in Jesus. No doubt, they had attractive personalities and convincing arguments. Jesus called them wolves in sheep’s clothing (Mt. 7:15+). Paul warned that these men disguise themselves as apostles of Christ and servants of righteousness. Even Satan disguises himself as an angel of light, not darkness (2Cor 11:13-14+). (Spiritual Discernment 1 John 4:1-6) SPIRITUAL DISCERNMENT: TEST THE SPIRITS But (alla) introduces a strong contrast! Always stop and query this term of contrast, asking at least what is the author contrasting, what is the "change of direction?" In this case John moves from a negative command to a positive command. "The use of the adversative “but” (alla) marks the contrast between an attitude of credulity and intelligent discrimination." (Hiebert) Test (dokimazo) the spirits (pneuma) to see whether they are from (ek) God (theos) - John's command is in the present imperative, calling for his readers to continually test the spirits to determine whether they are from God or from the devil. Test is in the plural calling not just for the pastor but for all the sheep to apply this test. Even as metallurgists used dokimazo to describe assaying metals to determine their purity and value, so too the believers were to function as "spiritual metallurgists" so to speak! John's point is that when tested these "spirits" would be shown not to be orthodox and thus not to be trusted. To see whether they are from God means to see whether God is indeed the Source of what they are saying. Westcott adds "whether they derive from Him their characteristic being and their power." M M Thompson gives some interesting background - To understand John’s instruction to test the Spirits, we need to place it in the context of Johannine church life. People met in houses in groups of about twenty to thirty people, for worship and fellowship (compare 2 Jn 10). These scattered communities did not have immediate access to authoritative figures like the Elder, and communication with them was not always easy. (Borrow 1-3 John). ESV Study Bible (BORROW) The unseen spiritual influences that guide people’s speech and actions can be “tested” by observing their doctrine and conduct as well as by the gift of spiritual discernment. Believer's Study Bible - this verse emphasizes that believers are not to be naive about claims of spiritual authority, gullibly accepting all such claims. Instead, believers are cautioned to subject the spirits to testing to see whether or not they are of God. Faithlife Study Bible on Test (dokimazo) the spirits (pneuma) - Believers derive their ability to test truth and falsehood from their anointing by God, their knowledge of the teachings of Jesus, and the work of the Holy Spirit in them (1Jn 2:20, 27; 3:24). David Guzik on Test (dokimazo) the spirits - This is the responsibility of every Christian, but especially of congregational leadership. According to 1 Corinthians 14:29 (let the others judge) and 1 Thessalonians 5:21 (Test all things; hold fast what is good), testing the spirits is the work of the body of Christ. This job is to be done using the gifts of discernment God has given to Christians in general, especially the leadership of a congregation. All prophecy is to be judged by Scriptural standards. It is never to be received just because it is dramatic or given by a certain person. We trust in the principle that God will never contradict Himself, and we know what He has already said in His Word. 2 Peter 1:20–21 tells us true prophecy is never of any private interpretation. This means that there will be agreement and confirmation from the body of Christ, though perhaps (or probably) not everyone will agree or confirm. Test the moral and spiritual implications of any new idea. Does it agree with Scripture? Will it make me more like Christ? -- The Open Bible Bob Utley on Test (dokimazo) the spirits (pneuma) - This is both a spiritual gift (cf. 1Co 12:10+; 1Co 14:29+) and a necessity for every believer (Heb 5:14+), as are prayer, evangelism, and liberal giving. This Greek word dokimazo has the connotation of “to test with a view toward approval.” Believers must think the best unless the worst is proven (cf. 1Co 13:4–7+; 1Th 5:20+). William Barclay on from (ek) God (6x in 5v - 1Jn 4:1, 2, 3, 4, 6) - What then does it mean that a person, or a spirit, or a quality is ek tou theou? The simplest translation is from God. But what does from mean in that phrase? Quite certainly it means that the person, the spirit or the quality has its origin in God. It comes from God in the sense that it takes its origin in Him and its life from Him. So John, for instance, bids his people to test the spirits to see whether they really have their source in God. Love, he says, has its origin in God (1Jn 4:7). A T
1 João 4:1
Cole - True faith is not a blind leap into the dark. It examines its object carefully before putting trust in it. Thus, as John Stott observes (Borrow The Letters of John), both Paul and John assumed, as the Reformers insisted, that “even the humblest Christian possessed ‘the right of private judgment’ … and both could and should apply the objective test John is about to give in the next verse.” We need spiritual discernment because Satan and his forces are alive and well, promoting error at every opportunity. (Spiritual Discernment 1 John 4:1-6) Guy King writes - There are many spirits abroad in the world to-day angling for our adherence and allegiance; and there is a type of Christian, ill-instructed in the Scriptures (which, incidentally, the wrong spirits misquote ad lib.), who are only too readily gullible to every front-door exponent of false teaching - only too liable to "believe… every spirit" (1Jn 4:1). Apparently, it was very much the same in John's day; and, under Divine guidance, he offers the members of the Fellowship (now, as well as then) an acid test whereby the real nature, whether true or false, can be determined. "Hereby know ye the Spirit of God" (2). Try this next time they come to your doorstep! What, then, is the Test? "Every spirit that confesseth that Jesus Christ is come in the flesh is of God, and every spirit that confesseth not … is not of God, and this is that spirit of antichrist" (1Jn 4:2-3). For many years this passage troubled me, because I could not see why such tremendous issues should hang upon so simple a thing as the acknowledgment that JESUS CHRIST was an historical personage. Of course He was: even these false spirits will agree to that. Secular historians, quite independently of the Bible - Josephus, Pliny, for instance - record the fact. Before giving you my conviction, let me remind you that "JESUS" is the Name of the Master's Humanity, and that "CHRIST" is the title of His Deity, the Divine anointed One come to be the promised and predicted Messiah, Saviour, and KING. Do you see now what I am driving at? Yes; this is the suggested meaning behind the verse, "Every spirit that confesseth that JESUS is CHRIST come in the flesh… " An acknowledgment, you see, of His Deity.1Jn 5:1 of the Epistle supports my interpretation, doesn't it? And the first and fundamental test of every spirit claiming to be of GOD is, "What think ye of Christ?" (Matthew 22:42). If you are satisfied that they believe that He was more than a wonderful, remarkable Man, more than a unique Man, the Best ever, that, indeed, they confess to a belief in His true, real, complete Deity - then you can proceed to a further examination. If they do not hold this belief, this passage justifies you - even instructs you - to close the interview. Waste no further time! Craig Keener - Judaism especially associated the Spirit of God with prophecy but acknowledged the existence of false prophets, who John says are moved by other spirits. His readers would understand his point; Jewish people were familiar with the idea of other spirits besides the Spirit of God. There were many pagan ecstatics in Asia Minor, as well as Jewish mystics claiming special revelations; the need for discernment would be acute. (See The IVP Bible Background Commentary: New Testament - Page 713) (Bolding added) Steven Cole introduces his sermon on 1Jn 4:1-6 with some interesting remarks… P. T. Barnum made a fortune on the theory that “a sucker is born every minute,” and he has many disciples today. The Internet has only widened the door of opportunity for those that prey on the unsuspecting. I have read that the second most lucrative industry in Nigeria is scamming foolish Americans out of their money by promising to give them millions of dollars. Perhaps even more widespread than financial scams are spiritual scams. False cults and religions lure millions into their traps, promising them fulfillment, happiness, and more. Mormonism is growing rapidly worldwide. Jehovah’s Witnesses aggressively pro-mote their heresies in just about every country of the world. It has been predicted that Islam will take over Europe before the end of this century, and it is also growing in America. And, judging by the popularity of it, many Americans are apparently being sucked in by the blasphemous book and movie, The Da Vinci code. Even among those claiming to be evangelicals, who say that they believe in Jesus Christ as Savior and Lord, false teaching abounds. The “New Perspective on Paul,” which has captured many evangelical scholars and pastors, undermines justification by faith alone. The emerging church movement embraces much of the postmodern philosophy that there is no absolute truth. Christianity Today (March, 2006, pp. 52-54) recently ran an article on a theologian who was at Bethel College, but now teaches at Regent University. He suggests that the Holy Spirit is at work in the world’s other major religions and that Christians should “be open to learning from and being enriched by the Spirit’s work in world religions” (p. 54)! With respect to other religions, he asks, “If others have something to say about God, should we not at least listen both sympathetically and critically?” In addition to these blatant errors, the “seeker church” movement has subtly redefined the gospel, so that the issue is no longer that we are sinners who need reconciliation to a holy God. Rather, we are religious consumers with needs that God is willing and ready to meet, if we will just give Him a try. An ad this month in our local paper, sponsored by a seeker church, read, "Have you ever wanted more out of life? We can help! Discover powerful and easy secrets that have been proven and are guaranteed to give you the results you want. Whether you desire love, health, money or simply more fulfillment and satisfaction in your life, now is the time to take advantage of this new and exclusive series being introduced for the first time in the Flagstaff area—absolutely free. Learn how you, too, can start seeing an immediate difference! No matter who you are, you, too, can profit from knowing these safe, trusted and easy-to-understand principles for personal growth and achievement. Stop missing out on the life you could be living. You have nothing to lose … everything to gain!" The ad goes on to invite interested people to attend their first session, “How to Find That-Something-More.” I wonder, are they going to get people in the door and then tell them that they must repent of their sins and deny self to follow Jesus as Lord? If not, what are they offering in the name of Christianity? Where does the Bible promise to grant sinners’ desires for love, health, money, or more fulfillment and satisfaction? Evangelical pastors often say that we don’t need to emphasize doctrine or theology, because that is divisive. Rather, we need to come together on the areas where we agree and demonstrate love, tolerance, and unity to the world. This includes unity with the Roman Catholic Church, which teaches a false way of salvation. In view of these many deceptive tactics by the enemy, John’s words in our text are absolutely vital for the preservation of God’s truth. (Many who buy into the current thinking would wince at my statement, which implies that there is such a thing as God’s truth, and that anyone can know it and proclaim it.) After telling us (1Jn 3:23) that God’s commandment is “that we believe in the name of His Son Jesus Christ, and love one another,” John now (1Jn 4:1) tells us not to believe everything: “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.” John especially had in mind the false teachers who had left the church and were drawing others after them (1Jn 2:19, 22-23). As Ray
1 João 4:2
Cole notes that - John’s test requires believing in the true deity and humanity of Jesus. “Has come” implies His preexistence as the eternal Son of God. Jesus stated His own preexistence when He told the Jews, “Before Abraham was born, I am” (John 8:58). Or, as John begins his gospel (John 1:1), “In the beginning was the Word, and the Word was with God, and the Word was God.” When John states (1John 4:2) that “Jesus Christ has come in the flesh,” he is referring not only to His true deity, but also to His true humanity. The Docetists taught that matter is evil; thus Jesus was only a spirit-being who seemed to be a real man. The Cerenthian Gnostics, whom John was probably combating, taught that Jesus was a mere man, but that “the Christ,” a divine emanation, came upon Him at His baptism, but left just before His crucifixion. John’s test refutes both of these heresies. Jesus is the Christ (the Anointed One, or Messiah) who was conceived supernaturally by the Holy Spirit in the womb of the virgin Mary. He had a human body, although apart from sin. To deny that Jesus is true God and at the same time true man is to deny the Christian faith. To deny either Jesus’ deity or His humanity is to deny that He is our Savior. If He were not God, He would have been a sinner and His death on the cross could not have atoned for anything beyond His own sins. If He were not man, He could not have assumed our sins on the cross (Heb. 2:14-17). Thus faith in Him to save from sin would be worthless. Thus any teaching that denies that Jesus is true God and true man, that as the second person of the trinity, Jesus took on human flesh in the incarnation, is a doctrine of demons. It is the spirit of antichrist. Implicit in John’s warning here is that the content of our theology matters greatly! The difference between a person in a false cult who is going to hell and a true believer in Jesus Christ, who is going to heaven, is largely one of theology. Cultists are often more zealous and more knowledgeable about what they believe than we are. But, they deny that Jesus is true God in human flesh; we affirm it. John
1 João 4:2
Cole explains why John gives the divine test - A false teacher may be gentle and loving. He may speak prophecies that come true. He may even perform miracles or cast out demons or speak in tongues (Mt. 7:22; Ex. 7:11, 22; 8:7; Dt. 13:1-3). But, the question is, does he lead people to follow a false god? (Spiritual Discernment 1 John 4:1-6) By this (en touto) - Always pause and asks a question like what does by this mean? To what is the author referring? To something he has stated before or something he is going to state subsequently? In this case by this refers to that which follows. John gives the believers a straightforward test to prove whether a prophet is energized by the Holy Spirit. John uses the phrase by this 12 times in First John (out of a total of 41 NT uses) - 1 John 2:3, 5; 3:10, 16, 19, 24; 4:2, 6, 9, 13, 17; 5:2. Every spirit will either be approved or rejected based on the Christological test -- Danny Akin By this you know (ginosko in present tense - can recognize) the Spirit (pneuma) of God: NLT - "This is how we know if they have the Spirit of God." That is, we know that the Spirit of God is indwelling them if they accept and acknowledge the full Deity and full Humanity of Jesus Christ. As an aside, this underscores the importance of all preachers of God's truth to be empowered by the Spirit of Truth (Jn 14:17+, Jn 15:26+, Jn 16:13+)! The preacher is to be a vessel of honor (2Ti 2:21+), not the one who receives the glory (cf Ps 115:1+). I am reminded of stories I have received of pastors who are preaching almost verbatim the words of other men! While they are not preaching false doctrine, they could hardly be preaching under the influence of the Spirit of God in their "plagiarized preaching!" You know (ginosko) means you perceive or know by experience and present tense indicates their continual knowing of this truth. Vine adds that John is saying "'you know by experience of facts' and so are able to recognize. The experience is comprehensive and belongs to all true believers." As an aside, here are a few more tests for spirits and prophets - Is. 8:20; Jer. 28:9; Matt. 7:20. John Trapp on by this you know - Bring it to this test. Gold may be rubbed or melted, it remains orient; so doth truth. Whereas error, as glass (bright, but brittle), cannot endure the hammer of fire. M M Thompson writes that " the problem that the author has to deal with is not a blatant rejection of Jesus; it is a distortion of the acknowledgment that Jesus Christ has come in the flesh." (Borrow 1-3 John). Jesus did not just APPEAR to be human. He was fully human and fully God! Every spirit (pneuma) that confesses (homologeo in present tense) that Jesus (Iesous) Christ (Christos) has come in the flesh (sarx) is from (ek = out of) God - Now John explains how you can know. Every spirit indicates that this test is to be universally applied, so that all are either approved or rejected on the basis of the confessional test in 1Jn 4:2. "Not only is the test comprehensive, but it is also confessional." (Akin) The legitimacy of a prophet should be determined by the content of his message, his confession about Jesus. -- Danny Akin Confesses is in the present tense which means this is not just a one time confession in the past, but is a continual, unwavering confession. It is it just intellectual assent, for demons do that (Jas 2:19+) as do men who by their acts demonstrate they are unbelievers (Titus 1:16+ where "profess" is homologeo in present tense). Confession "is not mere words or some glib statement (but) is heartfelt, mind engaged and soul committed. It is the outward expression of inner faith." (Akin) In other words, confession of Jesus involves more than just acknowledging His identity (as the demons did Mt 8:28, 29+; Mk 1:24+; Mk 3:11+) but includes submission to His sovereignty as shown by one's godly conduct (referring to direction not perfection). Note the phrase in the flesh is critical. Jesus did not only come to the earth (which He did), but He came in the flesh (fully Man, "God con carne"), which was essential so that Jesus might be fulfill His mission as the Lamb of God Who takes away the sin of the world (Jn 1:29+). While the focus in this verse is on Jesus' humanity, the verb has come clearly implies He came from Heaven, so that when one confesses Jesus as fully Man, he in effect confesses Him as God, echoing John's definitive christological statement of 1Jn 1:1-3+ (which clearly teaches Jesus' humanity and deity, cf also 1Jn 4:15+). Note also that John emphasized Jesus as humanity and deity by combining both names, Jesus (speaking of His humanity) and Christ (speaking of His deity). (6x, at least once per chapter - 1Jn 1:3, 2:1, 3:23, 4:2, 5:6, 5:20, cp 2Jn 1:3, 7+ and twice John used the phrase Jesus is the Christ - 1Jn 2:22, 5:1) Finally, note that has come is in the perfect tense which speaks of past completed action (born of a virgin) and ongoing effect (Jesus continues to be God in the flesh in His glorified state), thus underscoring the permanence of the incarnation of Christ. In other words, there is a "Man" in heaven Who was not there in the same sense in eternity past, for now Jesus, the Lamb of God, appears as the One Who forever bears the covenant marks (assuring our eternal salvation) on His body (read Rev 5:6, 9, 12+) Kistemaker adds "Jesus came in human nature and even now in heaven He has a human nature. That is, in addition to His divine nature He also has a human nature." To be saved, one must believe that Jesus is eternal deity, the second person of the Godhead who became a man. John MacArthur gives a good summary of the christology writing that "Jesus Christ proceeded from God the Father as the living Word of God (John 1:1–2) who became flesh (Luke 1:31; John 1:14; cf. Col. 2:9). He is one with the Father (John 10:30, 38; 14:7–10), manifested to humanity as the second person of the Trinity (a correct understanding of Christology will inevitably be Trinitarian), the Son of God (Isa. 9:6; John 3:16; cf. John 1:18; Heb. 1:5, 8). According to the plan of God, Jesus came in the flesh so that He might die a substitutionary death as a man for the sins of other men. That is the only way He could redeem all who would believe (Gal. 4:4–5; Heb. 2:17; cf. 1 Tim. 2:5; 1 John 2:1–2)." John repeatedly emphasizes the deity of Christ and teaches the massive truth with vast implications—that no one can honor the Father without honoring the Son (2:22–23; John 5:23; 2 John 3, 7, 9) because they share the same divine, perfect nature (3:21–23; 5:6, 20). To be saved, one must believe that Jesus is eternal deity, the second person of the Godhead who became a man. He is not merely a created being (contrary to what ancient false teachers taught and the modern-day sects, such as the Mormons and Jehovah’s Witnesses, teach). But mere intellectual assent to that truth saves no one (cf. James 2:19); to be saved one must also acknowledge Jesus as Lord (Ro 10:9–10). (See 1-3 John Commentary Page 157) Cornerstone Bible Commentary adds that "A person must confess that “Jesus Christ has come in the flesh.” This means that a person must acknowledge Jesus’ divinity and preexistence as the Son of God (that he “has come”; cf. 1Jn 4:15), as well as Jesus’ incarnation and true humanity (that he has come “in the flesh”). This truth is made explicit in John 1:1 and Jn 1:14—“the Word was God … the Word became human.” It is also affirmed in John’s prologue to this epistle (1Jn 1:1–4). (See The Gospel of John, 1-3 John - Page 359) This is the first test of a true teacher: they acknowledge and proclaim that Jesus is God incarnate in human flesh --John MacArthur Vine on every spirit - The phrase every spirit does not refer to other beings than human, but to the person whose spirit is acted upon by the Holy Spirit, through whose instrumentality he confesses the truth. (Collected Writings) The fundamental Christian doctrine which can never be compromised concerns the eternal divine-human person of Jesus Christ, the Son of God. -- John Stott Steven Cole on confesses (homologeo)- To confess that Jesus Christ has come in the flesh means to agree with that statement, but it also means something more. The demons all agree that Jesus Christ is the Son of God who has come in the flesh (Mk 1:24; 3:11; 5:7). To confess this truth about Jesus implies submitting your life to Him as Lord (Ro. 10:9-10). (Spiritual Discernment 1 John 4:1-6) NKJV study Bible (borrow) - Jesus Christ has come in the flesh: This test seems to be aimed at Docetists. They taught that Christ did not have a physical body. The test may also be aimed at the followers of Cerinthus who claimed that Jesus and “the Christ” were two separate beings, one physical and the other spiritual. In this letter, John is careful to use the name and title of Jesus Christ together to clearly express the complete union of the two titles in one person. In John’s day, people had trouble believing Jesus was human; today more people have problems thinking He is God -- Bruce Barton C H
1 João 4:4
Cole says you are from God points to their "new birth. Christianity is not just a matter of subscribing to certain creeds or correct doctrines, although that is essential. It is a matter of being born of God so that you receive new life from Him and become His child. This new birth is absolutely essential if you want to be able to understand and hold to the truth. This is so important that John repeats the phrase “from God” in 1Jn 4:1, 2, 3, 4, 6 (twice). By way of contrast, the false teachers and those who follow them are “from the world” (1Jn 4:5, twice). Without the new birth, a person is incapable of understanding or obeying God’s truth. Jesus said to the unbelieving Jews (John 8:43, 47), “Why do you not understand what I am saying? It is because you cannot hear My word… He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.” Jesus was using hear in the same way that John uses listen (1Jn 4:6). It refers to hearing in the sense of both understanding and obeying the truth. (Spiritual Discernment 1 John 4:1-6) (Bolding added) Ray Stedman on little children - it is not by accident that John uses this title, little children, for that is the name that indicates the trust -- the childlike trust of one who believes the Word of God. Now, you don't have to fully understand it; simply accept it, trust it, and act on it. You will discover that all the wisdom and greatness and superior intelligence of God is imparted in that simple word, and, though it may appear foolish to others, it is wiser than men. He who in childlike faith trusts the Word to guide him through life, acting upon it, regardless of how widespread are the opinions of men who speak contrary to it, will find that he will be safely kept through all entrapping errors. (God is Greater - 1 John 4:4-6) Thro' many dangers, toils and snares, I have already come; 'Tis grace hath bro't me safe thus far And grace will lead me home. John Trapp on you… have overcome them - In your Head, Christ, and by the help of his Holy Spirit, your sweet inhabitant, whereby ye are more than conquerors, because sure to overcome and triumph. John Stott on you… have overcome them - This ‘overcoming’ is not so much moral (as in 1Jn 2:13–14, where the same word occurs) as intellectual. The false teachers have not succeeded in deceiving you. Not only have you tested them and found them wanting, but you have conquered them by decisively repudiating their teaching. You have not succumbed to their blandishments or believed their lies. Hence, no doubt, they ‘had found themselves obliged to depart’ (Ebrard), as 2:19 declares. (See The Letters of John: An Introduction and Commentary - Page 157) "The battle has thus been decided, even if it is not yet over. By faith Christians participate in this victory and are thus placed in a position to overcome the world for themselves." -- Walther Günther David Smith - The faithful are God’s delegates (ek = out of, from [God] - see his comment on 1Jn 4:5-note), bearing their Master’s commission and continuing His warfare (John 20:21), and they have shared His victory. We need diligently to study God’s Word in dependence on the Holy Spirit for understanding Steven Cole on overcome them - John means that his hearers have resisted the false teaching. The reason that they have overcome is not only that they are from God, but also that with the new birth, they also received the Holy Spirit (“the anointing,” 1Jn 2:27-note), Who indwells them. He is greater than he who is in the world (Satan, who inspires the false teachers). Even though the Gnostic teachers may have been intellectually superior to John’s “little children,” the presence of the indwelling Spirit gave his readers the ability to discern and thus avoid the errors of the false teachers. How does the Spirit preserve us from error? It is not enough to be a spiritual ignoramus and say, “the Spirit will protect me from error.” The Spirit protects us through God’s Word, which reveals the truth about the person and work of Christ (1Jn 4:2-3). The Word is the measure by which we test the spirits, but as
1 João 4:5
Cole - The world system is built around the principle of taking glory from God and transferring it to proud, self-willed man. That was Satan’s original temptation to Eve in the garden. He challenged God’s Word and suggested to Eve that if she ate the forbidden fruit, she would become like God, knowing good and evil (Ge 3:1-5). Any teaching that detracts from God’s glory and sovereignty and exalts man by feeding his pride is satanic at the core. (Spiritual Discernment 1 John 4:1-6)(Bolding added) B F Westcott - The character of their speech and the character of their hearers are determined by their own character. They draw the spirit and the substance of their teaching from (out of) the world and therefore it finds acceptance with kindred natures. (1 John 4 Commentary) As Hiebert says "What they are is revealed by their message as well as by the followers they draw… Because their being is rooted in the world, their message reveals what they are (John 3:31). They draw the substance of their teaching from the philosophy of the godless world, while the issues of eternity are left unmentioned or are perverted through their restatement of them. Thus they reveal that they have no connection with the divine fountain of revealed truth; because they have their origin in the world, therefore the things they speak belong to the world. In adjusting and formulating their message to conform to the spirit and interests of the world, they distort and deform the message of God. Therein lies their danger. (1 John 4:1-6) David Jackman - The world of mankind in rebellion against God is attracted by the false prophets and their cults because fundamentally they have the same desires and inclinations. (BORROW The message of John's letters) Robert Yarbrough adds that "naturally, John continues, “the world listens to them.” “The world welcomes their message gladly because they are saying just what the world wants to hear” (Schnackenburg 1992: 204). John’s reasoning here is a direct reflection of an axiom laid down by Jesus: “He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God” (John 8:47 NIV). By inference John would know that those who are of the world listen to voices from the world, and vice versa.(See 1-3 John Baker Exegetical Commentary on the New Testament) D Edmond Hiebert - The additional comment “and the world heareth (listens to) them”… confirms their true identity by the fact that their message appeals to the world. The verb “hear” (“listen to”) denotes a receptive hearing of the speaker’s message. Their message arouses the interest of the world and stimulates its basic attitudes and desires." (1 John 4:1-6) (ED: Hiebert's description reminds me of the ear ticklers in 2Ti 4:3-4+ "For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths."). Steven Cole - 1Jn 4:5 may imply that these false teachers were drawing a big crowd. The world was listening to them. When you tell the world what it wants to hear, you will not lack an audience. When a false teacher sets aside the unpopular notion that all have sinned, and he tells people that they are wonderful and that God exists to help them fulfill their desires, he will gain a following. But the problem is, that message is not from God. It is from the world and the god of this world. The practical application for us is, don’t judge the success of a ministry by its size! Judge it by its faithfulness to the truth of the gospel as revealed in the Bible.. (Spiritual Discernment 1 John 4:1-6) Rod Mattoon on those from the world - Carnality is the goal, the appeal, and the aim of the unsaved and those who are carnal. The main priorities of life of many that are unsaved and carnal are getting drunk, getting high, getting rich, and sexual immorality. Others thirst for power and control over people. Whatever can provide emotional or physical thrills is sought, sometimes at any cost. This is the world’s siren song and the masses are drawn to it because they don’t know anything else. Most people think that this is what life is all about because they are spiritually blind...If you are a parent living a life of sin, understand that you are setting a terrible example for your children who will most likely follow your footsteps when they get older. You think you have problems now, you have not seen anything yet if your kids get involved in living a worldly, ungodly life. God’s warning to us is to not love the lifestyle and philosophies of this world. Multitudes of those who live worldly, wicked lives find that after a while, the thrills of their escapades are gone because they do not satisfy any more and the cheap flings have become expensive. The cost of addiction, health problems, damaged relationships, and punishment for crimes take their toll. There is a reaping process to what you sow! When partying and perversity have been pushed to the limit, many feel empty and dissatisfied and ask, “Is this all that life has to offer? What am I really doing here? What in the world have I done? What is the purpose of my life?” Unfortunately, multitudes without hope end it all and commit suicide, just as Satan hoped they would do. They could not find clarity in their confusing mess. (Treasures from First … Second … Third John) Bruce Barton applies the truth of this verse - John warned that Christians who faithfully teach God’s Word will not win popularity contests in the world. People don’t want to hear their sins denounced; they don’t want to listen to demands that they change their behavior. A false teacher will be well received by non-Christians....To “sophisticated, urbane, educated” people, the gospel seems far-fetched, even nonsensical. “God becoming a man? An invisible world beyond this existence? That doesn’t make sense!” The Christian faith also seems crude and offensive to “enlightened” men and women. “A bloody cross to satisfy a holy God’s wrath? Only one way to heaven? How archaic and narrow-minded can you be!” Keep in mind as you attempt to communicate the gospel to this generation that you are dealing with a “captive audience”—captive in the sense that they are blind to God’s truth by the god of this world (2 Corinthians 4:4). As you are faithful in prayer and in proclaiming his message, God will open eyes and hearts, enabling people to listen with faith. (SEE 1, 2, & 3 John - Page 89) From (1537) (ek) a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause, literal or figurative. Out of, from, by," suggesting "the source from which something is done," is sometimes rendered "by means of," e.g., Luke 16:9, RV, "by means of (the mammon of unrighteousness);" AV, "of;" 2 Cor. 1:11, "by (the) means of (many)." 1 John 4 has 8 phrases that begin with "from" (ek) - 1 John 4:1, 1 John 4:2, 1 John 4:3, 1 John 4:4, 1 John 4:5, 1 John 4:6 GINGRICH Shorter Lexicon of the Greek New Testament - EK before vowels ex prep. with genitive (possessive) = from, out of, away from— 1. to denote separation Mt 2:15; 26:27; Mk 16:3; Jn 12:27; 17:15 ; Ac 17:33; Gal 3:13; Rev 14:13; from among Lk 20:35; Acts 3:23. 2. to denote the direction from which something comes from, out from Mt 17:9; Mk 11:20; Lk 5:3; in answer to the question where? at, on Mt 20:21, 23; Ac 2:25, 34. 3. to denote origin, cause, motive reason from, of, by Mt 1:3, 5, 18; Jn 1:13, 46; 1 Cor 7:7; 2 Cor 5:1; Gal 2:15; 4:4; Phil 3:5. Because of, by Mk 7:11; 2 Cor 2:2; Rev 8:11. By reason of, as a result of, because of Lk 12:15; Ac 19:25; Ro 4:2; with Lk 16:9. Of, from of source or material Mt 12:34; J 19:2; 1 Cor 9:13; Rv 18:12. According to, in accordance with Mt 12:37; 2 Cor 8:11, 13. ek toutou for this reason, therefore Jn 6:66. oi` ek nomou partisans of the law Ro 4:14. 4. in periphrasis for the partitive gen. Mt 10:29; 25:2; Lk 11:15, which may even function as subject of a sentence ek t matheton some of the disciples Jn 16:17; used with einai = belong to someone or something Mt 26:73; Ac 21:8; 1 Cor 12:15f. After verbs of filling with Lk 15:16; J n12:3; Rev 8:5. For the gen. of price or value for Mt 20:2; 27:7; Ac 1:18. 5. of time from, from this or that time on Mt 19:12; Mk 10:20; J 9:1, 32; for Lk 23:8; after 2 Pt 2:8. World (2889) (kosmos related to the verb kosmeo = to order or adorn, to put in order [Mt 25:7 = "trimmed"], to adorn literally [1Ti 2:9], to adorn figuratively [Titus 2:9+]) means essentially something that is well-arranged, that which has order or something arranged harmoniously. Kosmos refers to an ordered system or a system where order prevails. Kosmos is used here with its moral/ethical sense to describe all that is opposed to God, that godless "system," with its possessions, positions and pleasures, all radically, irrevocably alienated against the Almighty. Marvin Vincent defines kosmos (in its ethical sense) as "The sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (Jn 7:7; 15:18; Jn 17:9,14; 1Cor 1:20, 21; 2Cor 7:10; Jas 4:4)." H A
1 João 4:6
Cole - Some understand the we of 1Jn 4:6 to refer to all believers. But it stands in antithesis to the they of 1Jn 4:5, and so it is better to interpret it as referring to the apostles. We [apostles] are from God; the one who knows God listens to us; he who is not from God does not listen to us.” The one who knows God is synonymous with the one who is from God, the one who is born again. These people listen to the apostles, which means that they listen with understanding and obedience. They accept the apostolic witness to Jesus Christ as God in human flesh. As we have seen, the one who is not of God does not hear His word (John 8:47; see 1Cor. 2:14). (Spiritual Discernment 1 John 4:1-6) Hiebert - "The Holy Spirit in the heart of the speaker witnesses to the heart of the hearer and vitalizes the sense of their mutual fellowship in Christ." (1 John 4:1-6) The response to God's Word reveals the nature of the hearer - either positively (he… knows God) or negatively (he...is not from God). John's words he who is not from (ek) God does not listen to us echo Jesus' words "He who is of (ek) God hears (akouo = hears and obeys) the words of God; for this reason (ADDRESSING PROFESSORS - Jn 8:30-31+) you do not hear them, because you are not of (ek) God.” (Jn 8:47+) THOUGHT - On a practical level, while we are not apostle's, we do have access to their words and can speak those words to others. How many times have you been speaking with someone (in a winsome, non-confrontational manner) and you shift the conversation to the Word of God or to the Gospel of Jesus, and you begin to perceive a distinct change in their affect and demeanor? Their facial expression changes. They become fidgety. They start looking at their watch. They begin to step away. They do not want to listen to you because they are not from God. "We are able to recognize the Spirit of truth and the spirit of the lie by observing a listener's reaction to the preaching of God's Word." (Kistemaker) Paul alludes to the negative reaction many of us have received when sharing the Gospel writing "But thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place. For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; to the one (THOSE WHO ARE PERISHING) an aroma from death to death (ED: TO THOSE WHO ARE LOST TO WHOM WE ARE THE SMELL OF DEATH THAT BRINGS DEATH OR PORTENDS THEIR ETERNAL DESTRUCTION), to the other an aroma from life to life. And who is adequate for these things?" (2Co 2:14-16+) Robertson on he who knows God listens to us - This is one reason why sermons are dull (some actually are, others so to dull hearers) or inspiring (Ed: I think Robertson means that the one who always hears the sermon as dull does so because he has no spiritual ears to hear truth from God = he is not from God). THOUGHT - How do we listen to the apostles today? Clearly we listen to them through their writings - the Scriptures! Are you in the Word daily, taking it in to your heart not just your head? If you are thus holding fast to the faithful (trustworthy) Word, then when the winds of false doctrine begin to blow, you will find that the Word you held fast now holds you fast! The test in 1Jn 4:2+ is whether people bring sincere and truthful words out of their heart, while the test in verse 6 is whether they will allow sincere and truthful words go into their heart. John
1 João 4:7
Cole - The church father, Jerome, said that when the apostle John was in his extreme old age, he was so weak that he had to be carried into the church meetings. At the end of the meeting he would be helped to his feet to give a word of exhortation to the church. Invariably, he would repeat, “Little children, let us love one an-other.” The disciples began to grow weary of the same words every time, and they finally asked him why he always said the same thing over and over. He replied, “Because it is the Lord’s commandment, and if this only is done, it is enough” (cited by John Stott). (1 John 4:7-11 Why We Must Love) Chris Benfield - Why is there so much turmoil and division in so many church congregations today? The answer remains the same: a lack of genuine love. We cannot love as God would have us too and carry bitterness or anger toward our brother. We cannot love as God does and have a self-consumed, self-righteous attitude. Genuine love would solve the majority of problems we encounter today! A E Brooke - (Agape love) has its origin in God. Human love (agape) is a reflection of something in the Divine nature itself. Its presence in men shows that they have experienced the new birth from God and share in that higher life which consists in gradually becoming acquainted with God. Where love is absent there has not been even the beginning of the knowledge of God, for love is the very nature and being of God… He who loves shows thereby that he has experienced the new birth from God which is the beginning of Christian life, and that its effects are permanent and abiding. He also shows that he has entered upon that life which consists in the gradual acquiring of the knowledge of God. (1 John 4 Commentary) D L Moody - The first impulse of a young convert is to love. Do you remember the day you were converted? Was not your heart full of sweet peace and love? I remember the morning I came out of my room after I had first trusted Christ. I thought the old sun shone a good deal brighter than it ever had before. I thought that the sun was just smiling upon me. I walked out upon Boston Common, and heard the birds in the trees, and I thought that they were all singing a song for me. Do you know I fell in love with the birds? I never cared for them before, but now it seemed to me that I was in love with all creation. I had not a bitter-feeling against any man, and I was ready to take all men to my heart. If a man has not the love of God shed abroad in his heart, he has never been regenerated. (D L Moody Yearbook) Paul Apple makes an interesting statement in his introduction to this section on loving our brethren - "Problems with assurance are not solved so much by introspection (e.g. Am I one of God's elect?) as by Faith (trusting in the promises of God) + Love (practical loving actions towards one another)" Apple has an interesting outline of 1Jn 4:7-12 - Big Idea: Three Arguments for Loving the Brethren (Based on the Trinity) - 1Jn 4:7-8 = Argument Based on God the Father - Based on God's Eternal Nature. 1Jn 4:9-11 = Argument Based on God the Son - Based on God's Historical Gift. 1Jn 4:12 - Argument Based on God the Holy Spirit. William
1 João 4:7
Cole - As we come to (1Jn 4:7-21), we may identify with those early believers. John has already emphasized the importance of love in 1Jn 2:7-11+. He hit it again in 1Jn 3:11-1 8. We may be prone to say, “Okay, brother, we’ve got that one down now. Let’s move on to something else.” But John not only repeats the imperative to love one another in 1Jn 4:7-5:4, but also he hits it longer and harder than at any other point in the book. He wants to make sure that we understand that love is not an optional virtue for the believer. It is to be the distinguishing mark of the church in the world. John goes so far as to say that if you do not love others, you do not know God (1Jn 4:8). So we all need to examine our own lives by this supreme standard. By way of introduction, note that while love is the inevitable result of being born of God, it is not the automatic result. John states (1Jn 4:7), “Everyone who loves is born of God and knows God.” The implication is that the life of God imparted to us in the new birth manifests itself in love for others. If we are children of the One whose very nature is love, then we will be like our Father. But at the same time, John commands (1Jn 4:11), “Beloved, if God so loves us, we also ought to love one another.” It is not automatic or effortless! There is always room for growth in love. Also, note that love is not opposed to truth… Love does not mean that we set aside the truth for the sake of unity… we must never compromise truth for the sake of love… The connection between what John says in 1Jn 4:1-6 and his abrupt change of subject in 1Jn 4:7ff. stems from 1Jn 3:23: “This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us.” In 1Jn 4:1-6, John explains the first part of that commandment, namely, believing in the name of His Son Jesus Christ. Now, he turns to the second part of the commandment, the need to love one another. He tells us why we must love one another: (1 John 4:7-11 Why We Must Love) W E Vine ties the preceding section with this section on love (1Jn 4:7-21) noting that "the resumption of the subject of brotherly love is not by way of a sharp break from what has immediately preceded. On the contrary it is closely connected with it, inasmuch as the Spirit of Truth (1Jn 4:6) produces love, whereas the spirit of error is ever against it. Love proceeds from God. The anti-Christian spirit is selfish. In the first of the three parts of the epistle which deal with brotherly love, this was shown to be the characteristic, as well as the effect, of walking in the light (1Jn 2:7–11+). Secondly, it was set forth as a characteristic of God’s children and a mark of their righteous conduct (1Jn 3:10–18+). Here it is shown to proceed from God as being essentially His attribute, and as having been manifested by Him in Christ. Connected with this is the fact that God sent His Son to be the Savior of the world. (Collected Writings) John Stott adds that "In 1Jn 3:23+ John summarized God's commandment as being 'to believe in Christ and love one another'. He has unfolded in 1Jn 4:1-6 some of the implications of belief in Christ....This is the third time in the Epistle that he takes up and applies the supreme test of love… Each time the test is more searching. In this third treatment the author is concerned to relate the love which should be in us not to the true light which is already shining (1Jn 2:8,10), nor to the eternal life of which it is the evidence (1Jn 3:14,15+), but to God's very nature of love and with His loving activity in Christ and in us" (borrow The Letters of John) Sam Storms - calls 1Jn 4:7-12 The Social Test explaining that "Christians are obliged to love one another because of (1) the nature of God as love (1Jn 4:7-8), (2) the historical manifestation of that love in Christ (1Jn 4:9-11), and (3) the resulting perfection of God's love in those who do love one another (1Jn 4:12) (1 John 4:7-21)
1 João 4:8
Cole - The false teachers claimed to know God in a secret, deeper sense, but John is saying that they do not know God at all. They are not born again, because they do not practice biblical love. Their teaching and their behavior simply promoted self, not Christ. John’s main application here is that children take on the characteristics of their parents. If we have been born of the God who is love, and thus have come to know Him, we will be growing in love. Or, the opposite is also true. The one who does not love shows that he does not know God. We need to take this to heart in a serious way. There are many in evangelical churches that claim to be born again, but they do not love others and they do not even make an effort to do so. They are angry, unkind, impatient, abusive in their speech, self-centered in their daily lives, and judgmental of others. They spread malicious gossip with great delight, and they are defensive if you try to point out any of these sins to them. Of such people, Martyn Lloyd-Jones says (The Love of God [Crossway], p. 45), “Oh, my heart grieves and bleeds for them …; they are pronouncing and proclaiming that they are not born of God. They are outside the life of God; … there is no hope for such people unless they repent and turn to Him.” John’s first point is, because God is love, if we are His true children, then we must love one another. (1 John 4:7-11 Why We Must Love) (Bolding added) Vincent on does not know - "(Know is in) The aorist tense: did not know, from the beginning. He never knew… Truth and love stand related to each other. Loving is the condition of knowing. A T
1 João 4:11
Cole - If everyone were easy to love, we wouldn’t need this powerful example of God’s love or this strong exhortation to love one another. The world loves those that love them (ED: ALBEIT NOT WITH "AGAPE" LOVE LIKE WE CAN LOVE OTHERS). But Jesus commands us to love even our enemies (Mt. 5:43-47+) (ED: TRY THAT IN RELIANCE ON YOUR OWN STRENGTH! WE MUST RELY ON GOD'S SPIRIT - THERE IS SIMPLY NO OTHER WAY TO OBEY THIS COMMAND!). Implicit in what John is saying here is that we must love those who may not be especially lovable or easy to love. If I may speak hypothetically (I’m sure that no one can relate to this!), you may have a mate that is self-centered and difficult to live with. John says, “Beloved, if God so loved you, you also ought to love that difficult mate.” There may be people in this church whom you do not like. John says, “Beloved, if God so loved you, you also ought to love that difficult person.” It is in these difficult situations that God’s amazing love in Christ shines forth in us. If you’re having trouble loving someone, remember that God loved you while you were yet a sinner (ED: Also we were helpless, ungodly, enemies - Ro 5:6, 8, 10+, alienated, hostile in mind Col 1:21+). He sent His Son to a world that is filled with sin. If you are His child through the new birth, then you must (opheilo - present tense - habitually, continually) be the channel for His love to flow to those who may not be very lovable. (1 John 4:7-11 Why We Must Love) This is not natural love. No one loves like this naturally. This is divine, spiritual love, and is possible only by walking in the power of the new nature (Gal 5:16+, Eph 5:18+), which God gives to those who believe. H A
1 João 4:12
Cole comments on how this verb abide can be misinterpreted - Clearly, John wants us to know some things with assurance. He wants us to be solid and secure in our relationship with God. In our text, he wants us (1Jn 4:13+) to “know that we abide in Him and He in us….” In 1Jn 4:12+, John mentions God’s abiding in us. Then in 1Jn 4:13, 15, & 1Jn 4:16, he repeats the same truth in terms of mutual abiding, God in us and we in God. John wants to give us assurance of this mutual abiding relationship. While “abide” is John’s word for fellowship with God, it would be a mistake to think that only some believers enter into this abiding relationship, while other believers do not abide. To be sure, the abiding relationship grows and deepens over a lifetime. Those who have walked with Christ for decades enjoy closer fellowship with Him than those who are newer in their faith. But in John’s mind, every Christian abides in Christ and Christ in him. If you are not abiding in Him and He in you, then you are not saved. So when we talk about assurance of abiding, we are talking about assurance of salvation. John’s message here is…We can be assured that God abides in us and we in Him if we see His Spirit producing in us love for one another and confession of the truth about Jesus Christ. (1 John 4:12-16 Assurance of Abiding) (Bolding added) Warren
1 João 4:13
Cole - Almost every Christian at some time has struggled with assurance of salvation. Perhaps you heard some godless university professor rail against the Christian faith, or you heard about a book or movie like The Da Vinci Code, and it caused you to doubt the truth of Christianity. Then the enemy hit you with the thought, “How could you be a genuine Christian and have these thoughts?” Or, it may have been during a time of severe trial, where God did not seem to be answering your prayers. The difficulties in your life multiplied without relief. You cried out to God, but He seemed to be on vacation. You just couldn’t make sense out of what was happening to you. Then, you began to doubt both the Christian faith and whether you were really a Christian at all. The enemy has many such ways to shake our assurance of salvation. In the case of John’s first readers, false teachers were spreading heresy among the churches. They had left to form new churches, and many had followed them. When your friends join a new group with new teachings, it can cause you to question whether what you believe is really true. So the apostle John writes to his little children to give them assurance that they were truly abiding in Christ. Note these verses: 1Jn 2:3+: “By this we know that we have come to know Him….” 1Jn 2:5b+: “By this we know that we are in Him….” 1Jn 2:13+: “… you know Him who has been from the beginning.” 1Jn 2:13b+: “… you know the Father.” 1Jn 2:20+: “… you all know.” 1Jn 3:10+: “By this the children of God and the children of the devil are obvious….” 1Jn 3:14+: “We know that we have passed out of death into life….” 1Jn 3:19+: We will know by this that we are of the truth, and will assure our heart before Him….” 1Jn 3:24b+: “We know by this that He abides in us….” 1Jn 4:2+: “By this you know the Spirit of God….” 1Jn 4:6b+: “By this we know the spirit of truth and the spirit of error.” 1Jn 5:2+: By this we know that we love the children of God….” 1Jn 5:13+: These things I have written … so that you may know that you have eternal life.” Clearly, John wants us to know some things with assurance. He wants us to be solid and secure in our relationship with God. In our text, he wants us (1Jn 4:13+) to “know that we abide in Him and He in us….” In 1Jn 4:12+, John mentions God’s abiding in us. Then in 1Jn 4:13, 15, & 1Jn 4:16+, he repeats the same truth in terms of mutual abiding, God in us and we in God. John wants to give us assurance of this mutual abiding relationship. While “abide” is John’s word for fellowship with God, it would be a mistake to think that only some believers enter into this abiding relationship, while other believers do not abide. To be sure, the abiding relationship grows and deepens over a lifetime. Those who have walked with Christ for decades enjoy closer fellowship with Him than those who are newer in their faith. But in John’s mind, every Christian abides in Christ and Christ in him. If you are not abiding in Him and He in you, then you are not saved. So when we talk about assurance of abiding, we are talking about assurance of salvation. John’s message here is… We can be assured that God abides in us and we in Him if we see His Spirit producing in us love for one another and confession of the truth about Jesus Christ. (1 John 4:12-16 Assurance of Abiding) (Bolding added) Know (1097)(ginosko) refers to knowledge gained by experience, a knowing intimately and not just intellectually. For example, John uses ginosko to describe those who refused to believe in Jesus writing "He was in the world, and the world was made through Him, and the world did not know Him." (Jn 1:10+, see context Jn 1:11-13+) After most of the followers departed from Jesus in Jn 6:66+, Jesus confronted the twelve disciples asking "You do not want to go away also, do you?" (Jn 6:67+) to which Peter replied "Lord, to whom shall we go? You have words of eternal life. And we have believed and have come to know (ginosko) that You are the Holy One of God." (Jn 6:68-69+) Notice that here John links believing in Jesus with knowing Him. And the greatest use of ginosko in the Bible (IMO) is John 17:3+ “This is eternal life, that they may know (ginosko) You, the only true God, and Jesus Christ Whom You have sent." To know God and Jesus Christ is salvation, eternal life. On the other hand if Jesus does not know you, that means you are dead in your trespasses and sins (Eph 2:1-3+) and will spend eternity away from His glorious present (2Th 1:9+). Jesus was crystal clear when He declared "I never (never ever - oudepote) knew (ginosko) you; DEPART (present imperative) FROM ME, YOU WHO PRACTICE LAWLESSNESS." (Mt 7:23+) Dear reader, I pray for your soul, that you never hear these words, thinking that you have made a profession of Jesus, but never truly experienced possession of Jesus. In His Name. Amen. GINOSKO IN JOHN'S WRITINGS - Jn. 1:10 ; Jn. 1:48; Jn. 2:24; Jn. 2:25; Jn. 3:10; Jn. 4:1; Jn. 4:53; Jn. 5:6; Jn. 5:42; Jn. 6:15; Jn. 6:69; Jn. 7:17; Jn. 7:26; Jn. 7:27; Jn. 7:49; Jn. 7:51; Jn. 8:27; Jn. 8:28; Jn. 8:32; Jn. 8:43; Jn. 8:52; Jn. 8:55; Jn. 10:6; Jn. 10:14; Jn. 10:15; Jn. 10:27; Jn. 10:38; Jn. 11:57; Jn. 12:9; Jn. 12:16; Jn. 13:7; Jn. 13:12; Jn. 13:28; Jn. 13:35; Jn. 14:7; Jn. 14:9; Jn. 14:17; Jn. 14:20; Jn. 14:31; Jn. 15:18; Jn. 16:3; Jn. 16:19; Jn. 17:3; Jn. 17:7; Jn. 17:8; Jn. 17:23; Jn. 17:25; Jn. 19:4; Jn. 21:17; 1 Jn. 2:3; 1 Jn. 2:4; 1 Jn. 2:5; 1 Jn. 2:13; 1 Jn. 2:14; 1 Jn. 2:18; 1 Jn. 2:29; 1 Jn. 3:1; 1 Jn. 3:6; 1 Jn. 3:16; 1 Jn. 3:19; 1 Jn. 3:20; 1 Jn. 3:24; 1 Jn. 4:2; 1 Jn. 4:6; 1 Jn. 4:7; 1 Jn. 4:8; 1 Jn. 4:13; 1 Jn. 4:16; 1 Jn. 5:2; 1 Jn. 5:20; 2 Jn. 1:1; Rev. 2:23; Rev. 2:24; Rev. 3:3; Rev. 3:9 Abide (resides, dwells) (3306)(meno) in simple terms means to remain in the same place or position over a period of time. It means to reside, stay, live, lodge, tarry or dwell. Meno describes something that remains where it is, continues in a fixed state, and so endures. In the present context John speaks of the intimate oneness that believers (continually - present tense) have with God. Warren
1 João 4:14
Cole - John and the other apostles reported to us their eyewitness testimony about Jesus Christ. The gospel is rooted in verifiable history, that the Father sent the Son to be the Savior of the world. Jesus did not become the Son of God in the incarnation. He is the eternal Son of God, and He came to this earth because the Father sent Him to come and die to save us from our sins. It is vital to affirm that the Christian faith does not rest on the philosophic speculations of some creative religious thinkers. It does not rest on inner, personal impressions or mystical visions. Recently in our local paper, a man wrote a letter to the editor in which he claimed that religious faith is simply a matter of personal, subjective experience. Thus there is no such thing as absolute truth in spiritual matters. One person’s experience is as good as another’s. But if God really exists and if He has revealed Himself to us in His Son, it is false to say that one view is just as true as another. And, it is false to say that religious faith is just a blind leap in the dark. The Christian faith rests upon the historic, apostolic witness to the person of Jesus Christ. They became convinced that Jesus fulfilled the Old Testament prophecies about God’s promised Messiah. They saw His miracles, heard His teaching, and saw Him transfigured in glory on the mountain. Concerning that event, Peter declares (2Pet. 1:16+), “For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty.” The apostles also watched Jesus die on the cross, they saw Him risen from the dead, and they watched Him ascend into heaven. All of these events, John says, “we have seen.” But, of course, these are more than historical notes of quaint interest. These momentous events have to do with Jesus being “the Savior of the world.” Savior implies that the world is lost and needs saving. It also implies that the world cannot save itself. It is helplessly, hopelessly lost. It needs more than reviving, because it is dead in its sins. The world refers to the evil system and people who are under Satan’s dominion, opposed to God. Thus it implies the wickedness of those who need saving. Jesus came to save sinners. It also looks at the wideness of God’s mercy in Christ. He did not come just to save a few Jews. His good news reaches to the utter-most parts of the world. Any sinner, no matter how wicked his life, may believe in Jesus as his Savior and receive eternal life as the gift of God’s grace and love. (1 John 4:12-16 Assurance of Abiding) Three times in this section on love John writes that the Father sent His Son - that we might live through Him (1Jn 4:9), as the propitiation for our sins (1Jn 4:10+), and as the Savior of the world (1Jn 4:14). In horse racing a trifecta is when the bettor wins by selecting the first three finishers of the race in the correct order. That Jesus would achieve all three of the goals for which He was sent was never in doubt, as His cry underscored -- "It is finished." (Jn 19:30) (See discussion of Tetelestai - It is Finished! Paid in Full!) THE GOSPEL IN A NUTSHELL The Father (pater) has sent (apostello - perfect tense) the Son to be the Savior (soter) of the world (kosmos)- The Good News. Has sent (apostello) is in the perfect tense signifying the permanent effect of the sending of the Son. The sending of the Son has lasting effect! Indeed, the results of the Father's sending the Son will abide throughout eternity in those who have received the Son as their propitiation and Savior. For example in context the result "that we might live through Him" will be everlasting! Hallelujah! Son the Savior is literally "the Son Savior" not "a" Savior, as if He were one among many, but "the" one and only Savior (Acts 4:12+). The Roman emperors were called savior (soter) and there many so-called "Roman saviors" but there is only One heaven sent Savior! For the Christian only Jesus could bear the title Savior of the world, which explains the persecution of Christ worshipers by Caesar worshipers in Asia Minor. The Savior of the world is an interesting phrase since most of the world rejects Him and is not saved! John is saying regardless of whether men accept Him or not, it does not change the fact that He was sent as the Savior, which describes Who He is, not merely what He was sent to do. Of the world (kosmos) is not the world as a neutral entity, but the world in Adam, lost in sin and the inveterate enemy of God (and every believer once we are transferred from darkness to light). God the Father commissioned his Son to assume the task of saving the world. -- Simon Kistemaker John Stott says "The perfect tense of the verb (apestalken, ‘has sent’) points not just to the historical event of the sending, but to the purpose and result of it, namely the salvation of the world." (Borrow The Letters of John) Warren
1 João 4:15
Cole - John’s point here is that if you confess the apostolic testimony, that Jesus Christ is the eternal Son of God, Who saves you from your sins, you didn’t come up with that idea yourself. The Spirit of God opened your eyes to see it. Thus your confession of Jesus Christ sent from God as the Savior of the world is evidence that God abides in you and you abide in God. In Matthew 16:15, Jesus asked His disciples the most important question in the world. It is the most crucial question that you can answer personally: “Who do you say that I am?” Peter gave the great answer (Mt 16:16), “You are the Christ, the Son of the living God.” Jesus’ replied (Mt 16:17+), “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven.” That is John’s point here: If, in your heart, you truly believe that Jesus is the Son of God, sent by the Father to be the Savior of the world and that He is your Savior, you didn’t figure that out on your own. God revealed it to you by His Spirit. Your confession is evidence that God abides in you, and you abide in God. (1 John 4:12-16 Assurance of Abiding) John Piper on the relationship between confessing to believing - Confessing that Jesus is the Son of God is the same as believing in the name of the Son of God. But look at what 1Jn 5:13+ says the issue is. It is not the issue of intimacy with the Father. It is the issue of eternal life. "I write this to you who believe in the name of the Son of God, that you may know that you have eternal life." 1Jn 3:15+ says that if you confess Jesus as the Son of God, you have God abiding in you. 1Jn 5:13 says that if you believe on the name of the Son of God, you have eternal life. Therefore what John means when he speaks of abiding in God and God abiding in us is the possession of eternal life not the advanced stages of intimacy with God (ED: AS PROPOSED BY SOME COMMENTATORS). If you abide in the vine, you have life and bear fruit. If you do not abide in the vine, you are gathered with the other withered branches and thrown into the fire. The issue is salvation, not maturity. (Compare also 1John 3:14+ and John 5:24) (1 John 4:13-16: God Abides in the One Who Loves - This is an important sermon for evangelicals to read - click for the entire message) John Stott - if anyone acknowledges that Jesus is the Son of God, he thereby gives evidence of the fact that God lives in him and he in God. Again, the witness of the apostles must be supplemented by the witness of the Spirit. (Borrow The Letters of John) Findlay stated "Any theory, whether of the ancient Gnostic or the modern Unitarian type, which makes Christ’s nature less than Divine, makes God’s love less than perfect in the same proportion." Henry Alford - And recognition of this fact (1Jn 4:14 that He is the Savior of the world) is a condition and proof of the life of God. The NET Bible translation is accurate in presenting this as a conditional sentence - "If anyone confesses that Jesus is the Son of God, (Ed: then) God resides in him and he in God." C H
1 João 4:17
Cole writes "There will be a day of judgment and it is essential to have biblically based confidence as you face that day. From beginning to end, the Bible is clear that there is a coming day of judgment. Jesus spoke often about the judgment to come (e.g., Mt. 7:21-23+; Mt 11:21-24; 25:31-46). The apostle Paul, preaching to the philosophers in Athens, declared (Acts 17:31) that God “has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.” When he talked with the Roman governor Felix, Paul discussed “righteousness, self-control and the judgment to come” (Acts 24:25). Death, which is common to the human race, is a judgment for our sin, but it is not the final judgment. Hebrews 9:27+ declares, “And inasmuch as it is appointed for men to die once and after this comes judgment….” Hebrews goes on to describe it (Heb 10:27+) as “a terrifying expectation of judgment and the fury of a fire which will consume the adversaries.” The Revelation calls this “the second death, the lake of fire” (Rev. 20:14+). You can debate about whether the fire is literal or figurative, but either way, you don’t want to experience it for all eternity! You want to have a biblically based confidence as you face that certain day (ED: 2Co 5:10). One basis for confidence in the day of judgment is when we see God’s love flowing through us to others." (1 John 4:17-21 Facing the Judgment with Confidence)(Bolding added) "Likeness to Christ is the ground of boldness." -- Marvin Vincent Because (hoti) as He (CHRIST) is, so also (present tense - continually) are we in this world (kosmos) - Because (hoti) is a term of explanation and should always prompt the question "What is the writer explaining?" He is explaining why we can have boldness or confidence. In fairness it must be stated that there is a difference of opinion as to the meaning of as He is (see note). I would propose an interpretation that combines these opinions and links our positional righteousness and our practical righteousness, but you may disagree. As He is could refer to Christ Who is perfectly righteous, and John says believers are like Him in the world, in this present passing world and life. We are in Christ and are clothed with His righteousness or right standing, speaking of our positional righteousness (sanctification). That position is eternally, immutably fixed. We need not fear standing before this Righteous Judge because in that day He will not condemn those who are like Himself! But this positional righteousness invariably results in practical righteousness or growth in Christlikeness manifest by us loving one another like He loved. And finally one day when we are no longer in this world, when He returns to take us home (or we go home before He returns), "we will be like Him, because we will see Him just as He is." (1Jn 3:2) The experience that we will be as He is now, loving like Him in this world and then like Him when we are out of this world, should give us confidence on that day of judgment. There is some variation among interpreters as to the way in which we are AS HE (Christ) IS. John Anderson summarizes the various opinions (different commentators identified in the brackets) in his interesting work An Exegetical Summary of 1, 2 and 3 John - "As Christ dwells in God, so we dwell in God [R. Brown, A. E. Brooke], as Christ is related to God in love and fellowship, so we are related to God [I Howard Marshall, UBS Translator's Handbook], as Christ is the Son of God, so we are sons of God [John Stott], as Christ is righteous, so we are righteous [Henry Alford], as Christ is loving, so we are loving [Donald Burdick, R C H Lenski, J. Huther, K. Grayston, Simon Kistemaker], as Christ was the expression of God on earth, so we should be the expression of Christ on earth [David Smith, I Howard Marshall, B F Westcott], as Christ is confident, so we are confident [J L Houlden], as Christ is loved by God, so we are loved by God [R. Bultmann, Stephen Smalley]." John MacArthur on as He is, so also are we - This stunning statement means the Father treats the saints the same way He does His Son Jesus Christ. God clothes believers with the righteousness of Christ (Ro. 3:21–22; 2 Cor. 5:21; Phil. 3:9), and grants the Son’s perfect love (Mt. 9:36; John 10:11, 14–16; 13:1; 14:21) and obedience (cf. John 4:34; 5:30; 18:37). Someday believers will stand before God’s throne as confidently as their Lord and Savior does. When they reach that final accounting, they will see the fulfillment of 1 John 3:2b, “We [believers] know that when He appears, we will be like Him, because we will see Him just as He is.” Those whose perfect (complete, mature) love demonstrates the reality of their salvation need have no fear of the return of Christ or God’s judgment. (See 1-3 John - Volume 5 - Page 171) THOUGHT - Perhaps another way to think of it is that even now in this world "vertically" we are like Christ (righteous, etc, in Him) and "horizontally" we are also like Christ (enabled by His Spirit to actively, practically love one another). This combination of "vertical" and "horizontal" likeness should give every believer a genuine confidence and boldness as we anticipate that future day when we shall each stand before the Righteous Judge of all mankind (cf 2Co 5:10+). Warren Wiersbe on as He is, so also are we in this world - Positionally, we are right now “as He is.” We are so closely identified with Christ, as members of His body, that our position in this world is like His exalted position in heaven. This means that the Father deals with us as He deals with His own beloved Son. How, then, can we ever be afraid? We do not have to be afraid of the future, because our sins were judged in Christ when He died on the cross. The Father cannot judge our sins again without judging His Son, for “as He is, so are we in this world.” (Bible Exposition Commentary) Ray Stedman places the emphasis on practical sanctification noting that as He is, so also are we in this world "is one of the most profound statements in the Word of God -- yet it is couched in the simplest of language -- every word is a monosyllable. As He is so are we in this world. What does that mean to you? Do you understand that? That simply means that as Christ is now, invisibly, we are, in this world, visibly. The secret of Christian living is not in our feeble efforts to try to do something in imitation of Him or in response to His command; it is to recognize His willingness to do all that He demands in us, to live in us. It is Christ living in me (ED: AND LOVING OTHERS THROUGH ME). Colin Kruse offers a similar interpretation as Stedman noting that "believers who love one another in this world, in the same way as Christ loved his disciples (John 13:1, 34; 15:9, 12) when He was in the world, show that they live in God, and therefore they need have no fear as they face the day of judgment." (See The Letters of John - Page 168) At the judgment day God won’t condemn people who are like his Son. Living a life of active love shows that we have the Spirit of Jesus Steven Cole - God’s love through us to others gives confidence in the day of judgment because it shows that we are like Jesus. John adds (1Jn 4:17b), “because as He is, so also are we in this world.” Commentators offer several different interpretations of that phrase, but in the context it seems to mean, as B. F. Westcott states (1 John Commentary), “The ground of boldness is present likeness to Christ.” John
1 João 4:18
Cole summarizes this passage - If we fear the day of judgment, it is evidence that we have not loved others as God intends. (1 John 4:17-21 Facing the Judgment with Confidence) Warren
1 João 4:18
Cole notes "that you cannot draw near to God in love and run from Him out of fear of judgment at the same time. God wants His children to know that “there is now no condemnation for those who are in Christ Jesus” (Ro 8:1+). The phrase, “perfect love,” as we’ve seen, means, love that has reached its goal, or love that is expressed in action. If you still fear God’s judgment, at the very least, you are not practicing biblical love for others as you should be doing. That’s what John means when he says, “the one who fears is not perfected in love.” All of us, at one point in life, should have experienced the fear of God’s judgment. But as you grow in grace and godliness, that fear is replaced by God’s love. “Men’s condition is varied; without fear and love; with fear without love; with fear and love; without fear with love” The 18th century commentator, Bengel, gives the proper course of growth in the spiritual life: “neither love nor fear, fear without love, both fear and love, love without fear”. Most unbelievers have neither the fear of God or the love of God in their lives. Often such lack of fear stems from ignorance. Children are often unafraid of danger because they are not aware of the severity of the danger. Concerning people in their natural state, Paul states (Ro 3:18+, citing Ps. 36:1), “There is no fear of God before their eyes.” Unbelievers are a heartbeat away from eternity in the lake of fire, but they don’t fear God! Then, as the Holy Spirit brings conviction of sin and judgment (Jn 16:8+), they become terrified of God’s wrath and their guilt before Him. At this point, it is “fear without love.” God often uses this to drive them to the Cross, where, still trembling, they experience both fear and love. Then, as they grow assured of His grace and see His love working itself out in their lives, they cast out fear and grow into love without fear. John Newton aptly put it, “’Twas grace that caused my heart to fear, and grace my fears relieved” (“Amazing Grace,” stanza 2). As God’s love grows in your life, it casts out the fear of judgment that existed before So John’s point is that as God’s love grows in your life, it casts out the fear of judgment that existed before. God’s love flowing through you is evidence that you are born of God and that evidence removes the fear of God’s judgment. (1 John 4:17-21 Facing the Judgment with Confidence) Twas grace that caused my heart to fear, and grace my fears relieved -- John Newton As we mature in our love for God (and others), we come to comprehend that we have nothing to fear, for our Father has everything under control. We trust those you love, and faith and love will give us victory over fear. Love (agape) is a self-sacrificing, caring commitment that shows itself in seeking the highest good of the one loved. While agape is not primarily a feeling, it is certainly not without feeling. It might be called "caring commitment." While it is a command to love one another, and it is thus a "duty," it is also and predominantly a delight. Agape is an attitude manifest by actions, caring, committed actions. Agape often involves sacrifice, even as epitomized by Jesus' sacrifice of Himself on the Cross. Nothing in all creation—present or future— can come between us and God’s love! Marvin
1 João 4:19
Cole - Lest we become proud in thinking that we can love others on our own, John goes on to show (1Jn 4:19) that God is the Source of all love. Love that gives us confidence in the day of judgment (1Jn 4:17+) comes from God. Spurgeon has five different sermons on verse 19 alone (ED: see resources where there are actually 6 messages), so I must be very incomplete here! The original almost certainly reads, “We love, because He first loved us.” (The KJV, “We love Him,” is based on later manuscripts that copyists altered.) John’s point in the context is that if we love God or others to any extent with genuine biblical love, we need to remember that such love did not originate with us. It came from God, who loved us while we were yet sinners. It is evidence that we have experienced His love in a saving way. One practical application of 1Jn 4:19 is, if you are struggling to love someone, especially someone who has wronged you, meditate on God’s love as it was shown to you at the cross. You did not deserve it in any way. On the contrary, you deserved His wrath and judgment. But in spite of all of your sins, Jesus willingly suffered the penalty that you should have received. Now He wants you to be the channel for His love to other sinners. (1 John 4:17-21 Facing the Judgment with Confidence) It was for me that Jesus died! for me, and a world of men Just as sinful and just as slow to give back His love again; He didn’t wait till I came to Him, but He loved me at my worst; He needn’t ever have died for me if I could have loved Him first. -- Dora Greenwell William
1 João 4:20
Cole - It’s easy to deceive ourselves into thinking that we love God, when in fact we do not. Love that gives us confidence in the day of judgment is validated by our love for one another (1Jn 4:20). As usual, John doesn’t mince words: “If someone says, ‘I love God,’ and hates his brother, he is a liar… ” As John Stott (Borrow The Letters of John) points out (p. 170), the apostle uses the word liar (pseustes) with reference to each of the three tests. With regard to the moral test, he said (1Jn 2:4+), “The one who says, ‘I have come to know Him,’ and does not keep His commandments, is a liar (pseustes), and the truth is not in him.” With regard to the doctrinal test, he said (1Jn 2:22+), “Who is the liar (pseustes) but the one who denies that Jesus is the Christ?” Here, he applies it to the social test of love. Stott concludes, “However loudly we may affirm ourselves to be Christian, our habitual sin, denial of Christ and selfish hatred expose us as the liars we are.” John’s argument is that we cannot separate the two great commandments. It is easier to say, “I love God,” because God is invisible and love for Him may be difficult to observe. But Jesus said (John 14:15+), “If you love Me, you will keep (tereo) My commandments.” His main commandment is that we love one another (John 13:34+; Jn 15:12+). If you don’t practice sacrificial, committed love for others, you are revealing that you do not really love God. So John is saying that genuine love for God necessarily will show itself in observable love for others. If you don’t practice sacrificial, committed love for others, you are revealing that you do not really love God. (1 John 4:17-21 Facing the Judgment with Confidence) John calls for our life to match our lips, our practice to match our profession! In short, John calls for our life to match our lips, our practice (demonstration of love to our brother) to match our profession ("I love God.") The hypocrite says "I love God," but fails to demonstrate it as evidenced by the fact that he hates his brother, thus proving his profession to be a prevarication (lie). John explains that if we do not love those we can see, we absolutely cannot love the God we cannot see! Upshot - Don't just SAY you love God. Enabled by His Spirit, SHOW you love God by loving your brother! Our lifestyle love clearly reveals whether we are Christians. Conflict is possible, but settled hatred is not. -- Bob Utley
1 João 4:21
Cole - John… knows that it is easy to make up excuses for our lack of love: “I’ve tried, but this person is impossible to love.” “If you knew how difficult this person is, you’d understand why I don’t love him.” So he shows, Love that gives us confidence in the day of judgment is God’s commandment, not just a nice suggestion (1Jn 4:21). The Bible calls them the two great commandments (Mt. 22:36-40+), not “the two great suggestions, if you’d maybe like to give it a try.” John reminds us that the commandment comes directly from God (see also, 1Jn 3:23+). This means that we are not free to shrug it off if we claim to be Christians. The fact that love can be commanded shows that it is not primarily a feeling, but rather an action: a caring, self-sacrificing commitment that shows itself in seeking the highest good of the one loved. By God’s grace and in dependence on the Holy Spirit, you can and must practice such love, even toward those who are difficult to love. The fact that God commands us to love shows that it is not always effortless or easy. If love just gushed out of us like a mountain spring, then John wouldn’t have labored the point as much as he does. Some of you have experienced deep wounds from those who profess to be Christians. I’m not saying that loving them will be easy, but I am saying that it is not optional. God gave us this commandment, and He didn’t attach a list of exceptions for difficult cases. (1 John 4:17-21 Facing the Judgment with Confidence) Loving one’s brother is not just a spiritual requirement; it also is a command. -- Danny Akin Henry Alford - And besides this argument from common sense (1Jn 4:20), there is another most powerful one, which the Apostle here adds (this commandment)… where have we this commandment? In the great summary of the law, “Thou shalt love the Lord thy God with all thy heart, … and thy neighbor as thyself,” so often cited by our Lord; see Mt. 22:37–39+). John Stott - The folly of the liar’s position (in 1Jn 4:20+) is seen not only in its inherent inconsistency, but in the fact that love for God and love for our brother form one single command (cf. 1Jn 3:23+). Jesus himself taught this. It was he who united Deuteronomy 6:4 and Leviticus 19:18, and then declared that all the Law and the Prophets hung upon them (Matt. 22:37–40+). We may not separate what Jesus has joined. Besides, if we love God we shall keep his commands (1Jn 2:5+; 1Jn 5:3+), and his command is to love our neighbour as ourselves. (Borrow The Letters of John) C H
1 João 4:21
Cole concludes with a short story - An 11 year-old girl and her 8 year-old brother fought over the slightest thing. So their father was surprised when the girl made an artistic card for her brother’s birthday. Inside she wrote, “Happy birthday to my nine-year-old brother. I am so glad to have a brother to love. So God gave me you. P.S. Don’t read this out loud or I will twist your head off.” (Reader's Digest [Jan., 1999], p. 78.) Well, she’s got a ways to go, but at least she’s working at loving her brother! I encourage you to work at it with those you live with and with those in this church. Remember, the payoff for obedience to this command is that you will have confidence before God in the day of judgment. Our primary source of confidence is that we have believed in the Lord Jesus Christ and His shed blood as the propitiation for our sins. It is only His blood, not our works, that atones for sins. But, how do we know that our faith in Christ is genuine, since it is easy to be deceived? One evidence of genuine faith is when we see God’s love flowing through us to others, especially to others that we would not naturally love. The more you see God’s love surfacing in your life, the more you will “have confidence and not shrink away from Him in shame at His coming” (1Jn 2:28+). (1 John 4:17-21 Facing the Judgment with Confidence) We are one in the Spirit, we are one in the Lord We are one in the Spirit, we are one in the Lord And we pray that our unity will one day be restored And they'll know we are Christians by our love, by our love Yeah they'll know we are Christians by our love We will work with each other, we will work side by side We will work with each other, we will work side by side And we'll guard each man's dignity and save each man's pride And they'll know we are Christians by our love, by our love Yeah, they'll know we are Christians by our love. We will walk with each other, we will walk hand in hand We will walk with each other, we will walk hand in hand And together we'll spread the news that God is in our land And they'll know we are Christians by our love, by our love They will know we are Christians by our love (Play this great old song as you praise Him) Commandment (instruction, order, requirement)(1785) entole rom en = in, upon + téllo = accomplish, charge, command) - Entole refers to some type of demand or requirement. A general injunction, charge, precept of moral and religious nature. Commandments are those given by our Lord either personally while on earth or through His apostles in the New Testament Books. Of the 67 uses, all but three (Lk 15:29; Col 4:10; Titus 1:14) refer specifically to divine commandments. Keeping God's commandments is the way we show that we love Him (we can say it, but our actions need to authenticate our words. (Jn 14:15, 21, 1Jn 2:3). Commandment (Webster) - a law, edict, or statute; authoritative directive; a mandate; an order or injunction given by authority; charge; precept. ENTOLE USES BY JOHN - Jn. 10:18; Jn. 11:57; Jn. 12:49; Jn. 12:50; Jn. 13:34; Jn. 14:15; Jn. 14:21; Jn. 15:10; Jn. 15:12;1 Jn. 2:3; 1 Jn. 2:4; 1 Jn. 2:7; 1 Jn. 2:8; 1 Jn. 3:22; 1 Jn. 3:23; 1 Jn. 3:24; 1 Jn. 4:21; 1 Jn. 5:2; 1 Jn. 5:3; 2 Jn. 1:4; 2 Jn. 1:5; 2 Jn. 1:6; Rev. 12:17; Rev. 14:12 Love (25)(agapao) means to love unconditionally and sacrificially as God Himself loves sinful men (John 3:16), the way He loves the Son (John 3:35, 15:9, 17:23, 24). Note that agapao is a verb and by its verbal nature calls for action. This quality of love is not an emotion but is an action initiated by a volitional choice."expresses the purest, noblest form of love, which is volitionally driven, not motivated by superficial appearance, emotional attraction, or sentimental relationship." (John Macarthur) Vine writes that "Love can be known only from the actions it prompts. God’s love is seen in the gift of His Son, 1 John 4:9, 10. But obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects, Ro 5:8. It was an exercise of the divine will in deliberate choice, made without assignable cause save that which lies in the nature of God Himself." (Collected Writings)