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First Letter of John - Chapter 4
- 1 Rather than a vague reliance on the Spirit, even a very powerful spiritual presence, which can deceive, we are
given a test - and it is crucial: by their fruits shall you know them. One’s spirit will show itself by one’s actions.
Christians were aware of having received a new power, a new quality of living, which they identified as the Spirit
of God. Just as in the OT prophets were seen as speaking on God's initiative, so Christians were seen to be
inspired by God to behave as God would wish. But as in the OT, a prophet's message could be rejected as
idolatrous (Deut 13:1-4), so there was - and is - a danger of false prophets in the Christian Church. Moreover in
the last days, Jews expected that evil spirits would be sent to test them, separating the sheep from the goats. (The
expression 'test the spirits' occurs in the Qumran community in relation to new members.)
- 2 The mark of the true Spirit of God is belief that Jesus is the Christ incarnate - Jesus Christ has come in the
flesh. The emphasis is on the humanity of Christ. Jesus is intimately united with the Father, but is also - and of
his essence - a human being. This last is at the heart of the controversy with the secessionists.
- 3 Those who do not acknowledge that Jesus the man belongs to God are not from God, and are destroying Jesus
in neglecting his human works. Therefore they embody the spirit of the antichrist, already in the world, and
behind such spirits is the devil.
- 4 Normally human beings are in the devil's power, but Christ has overcome the devil, so, with God’s help in you,
you can conquer these dangerous adversaries.
- 5 It is irrelevant that the world listens to these false spirits - just another example that the world does not accept
Jesus or his followers. Two choices only: those belonging to the world have a worldly teaching, which the world
listens to. Could the community loyal to the author be in danger of becoming a minority?
- 6 Christians belong to God: anyone who knows God listens to them; anyone who does not belong to God refuses
to listen to them. This is how to discern the spirit of truth and the spirit of deceit. IE a test of adhering to the
teaching of the true Church, or conformity to the witness of the Johannine community. Of course the
secessionists would say the same about themselves, so this test is not enough on its own. Visible, active love is
required.
- 7 Abrupt return to theme of love, which characterises God’s dealings with man. The God of OT and NT has
made himself known by acting in history: we know God in terms of what he does. Love as we share it testifies
to the nature of God and to his presence in our lives. One who loves shows that one to be a child of God and
knows God. One without love is without God. The Christians coined the word agape for this new concept of
brotherly love - very demanding as it meant following the example of Christ, even to laying down one's life for
others. So love is not just obeying the commandments and not sinning, it is very positive and not loving is a sin.
This love is from God, who is love. Our love shows that we are begotten from God, and enables us to know
God.
- 8 Without love one cannot know God. If we do not experience expressing our love for others, we do not know
God. The secessionists thought they were rather good at knowing God. Their satisfaction came from knowing
and understanding more about God. But this type of belief has no moral implications. John says no, you cannot
know God by concepts, nor by direct experience (v 12): knowledge of God comes only by loving one another.
- 9 God’s love was revealed to us by him sending his Son - a gratuitous act for benefit of sinners (Cf Rom 5:8).
- 10 This concept of God’s freely given love, embodied in Jesus’ self-giving as expiation for our sins, is the unique
mark of Christianity, the greatest proof of its truth. God loved us first, though we are sinners. This concept of
God's love, expressed in his self-giving on the Cross, is the unique mark of Christianity and the greatest proof of
its truth. The only requirement on our part is that we share this love with others. In sharing and giving love to
others we come as close possible to God in this life.
- 11 Because God loved us, we are required to share God’s love with others. God’s love generates our love for
God and for each other. The love we have for one another should be same sort of love Christ has: authentic,
merciful. This unique Christian love is our proof that we know God and can relate to the invisible God. Loving
is the medium through which we know God.
- 12 Since we do not have direct access to God, our relationship to God is mediated/shown by our relationships
with each other. Only if we love the visible neighbours can we love the invisible God. Loving others brings us
into closer union with God - the closest we can while we are on earth. (Not through visions, claimed by some).
- 13 How was this known, that we can only know God by loving others? Firstly by the Spirit who is the pledge of
our union with God, and enables us to affirm the truth - the truth that Jesus is Son of God and Saviour of the
world. The testimony of the Spirit and that of faith join the testimony of love to confirm our knowledge of God.
- 14 And secondly by the original encounter of the first Christians with Jesus. So vividly remembered and handed
down that the author can testify to the reality that the Father sent his Son as saviour as if it were a first-hand
reality (v 16). Belief in this act of love by Jesus as the Son of God enables us to remain in God and for God to
remain in us.
- 15 Belief in this act of love in sending Jesus, his Son, to us brings God to remain in us and brings us to remain in
God.
- 16 The author testifies that he has come to know and believe in the love God has for us, and that whoever
remains in love remains united with God. Christian life is founded on the knowledge of God as love and on his
continuing presence that relieves us from fear of judgement.
- 17 ‘In this’ may refer to ‘abiding in God’ or to ‘confidence’: either way the perfection of love is connected to our
confidence about the day of judgement, based on our resemblance to Jesus. Including that we have overcome the
world. What Christ is gives us confidence. Without this confidence we would be like insects fearing to be
crushed by large animals, so enormous is the gulf between us and a God who is totally 'other'. To appear at the
last judgement before such a God, totally good and totally just, would make us so aware of our sin that we
expect nothing but a stern verdict - and be very afraid. But if we have something we share with this God, ie love,
we are no longer quite so completely different from him. As he - God - is, in this world, so are we. So at the
judgement we come before someone with whom we share something fundamental - love. Our life has embodied
something of God's love, and so we can have less fear - or even boldness - on that day.
- 18 God’s love for us and our love for him and for one another brings us fearless confidence. There is no (servile)
fear in love: this fear is present in God’s enemies who are not yet perfect in love. Those who are perfected in
love need not fear God’s coming. We need not lead our lives in fear of punishment, the verdict is already in: our
love drives out fear, and the more perfect our love, the less we need to fear.
- 19 We are only able to love because God loved us first, and showed us how to love. Therefore we should perfect
ourselves in love for each other, the test of our love for God.
- 20 Those like the secessionists who say ‘I love (the unseen) God’ but hate their (seen) brothers (in the
community) are liars, and not of God. Christian love is not abstract but is lived concretely as love for one
another. Three arguments: how can you claim to love the unseen God when you don't love your brother? (V 20);
the commandment from Jesus (v 21); and anyone who loves the parent loves the child (5:1).
- 21 The foundational role of charity in Christian life: to love God you must also love your brothers - here
implicitly restricted to members of the community. Our God is a God of love - all that he does, he does lovingly.
The Johannine creed begins to take shape: Jesus is the Christ, come in the flesh; he is saviour, an expiation for
the sins of the world; Jesus is Son of God, showing us how to be at rights with God by loving our brothers.
