1 John 4

Chap. IV. Ver. 1—21. Christians are warned not to believe every pretender to inspiration, but to try such by the word of God.—By the spirits here named, it should seem that we must understand those Christian teachers who, in that age, pretended to divine inspiration: many of whom, however, were inspired by a spirit opposite to that of God and Christ. The great criterion the apostle proposes is, their regard and respect for Jesus Christ. If they confess him as their Lord and Master, then may they be considered as actuated by his Spirit; if not, then most assuredly they must be actuated by another spirit. “To confess Jesus Christ, (says Dr. Doddridge;) seems to mean, not barely professing some kind of regard to him, but yielding a habitual consistent homage; and, as it were, harmonizing and falling in with his design.”

To confess that Jesus Christ is “come in the flesh,” implies, 1. His previous existence before he came; 2. His incarnation, that “the Word was made flesh, and dwelt amongst us.” ((John 1:14).) 3. That this incarnation was real, and not merely apparent; for while some of the ancient heretics considered our Lord Jesus as man, and as man only, others thought his incarnation was in appearance only, and that himself, in reality, neither suffered nor died. That spirit which denies or contradicts Christ, either in his person or mission, is undoubtedly “the spirit of antichrist,” as being opposed to him, and consequently “the spirit of error” and of falsehood. The apostle now returns to his favourite theme of divine love, (ser. 10:) “‘Herein is love; not that we [first] loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” And what are the natural tendencies and consequences of this love? 1. “We love him, because he first loved us,” (ver. 19;) and, 2. “If God so loved us, we ought also to love one another.” (Ver. 11.) Thus should all our love rise out of the infinite fulness of God’s love; for he is the ocean of beneficence, and every thing in creatures which deserves the name of love, springs up therefrom. Another criterion of love to God is, that it hath “no fear”—no terror—no torment. Pagans, and unconverted Jews, might dread approaching into the presence of a dread Jehovah, or a terrific idol: but those who come to God through Christ, will have boldness in the day of judgment, for the Judge himself is also their Friend and Saviour.

Oh! for a heart in thought renew’d,
And fill’d with love divine!
Perfect and vast, and pure and good—
A copy, Lord, of thine!” Anon.

Notes on the verses

Chap. IV. Ver. 2. Every spirit that confesseth that, &c.—“Every spirit who confesseth Jesus Christ, who is come in the flesh, is of God.” So Doddridge thinks these words not only may, but must be translated. Ver. 3. This is that spirit of Antichrist.—Roman Catholics plead, that the Pope cannot be Antichrist, because he admits and maintains that Jesus Christ is “come in the flesh;” but St. John tells us that there are many Antichrists; that is, many who oppose Christ, and his truth, though in different ways. Ver. 4. Greater is he that is in you, &c.—That is, God, who actuates the believer, is infinitely above that fallen spirit which actuates the world. Ver. 17. Herein is our love—Gr. “love with us”—made perfect.—Doddridge, “Herein is love perfected in us.” —Because as he is, so are we.—By union and a —_ ane we become like him; and like him, if the world are neglected and despised, 3.

Ver. 18. There is no fear in love.—Fear is here used in the sense of alarm and terror—“fear (that) hath torment.” Ver. 20. How can he love God whom [he hath not seen]?—Intercourse and relation of his will, that we can love God. Seems better friends en, paeon ae; CuHap. V. Ver. 1. He that loveth him that begat, loveth him also, &c.—Love to a friend naturally engenders love towards his offspring. He hath not seen?—Intercourse and but it is by faith only in the reve-