Ա Յովհաննէս / 1 John - 4 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle exhorts to try spirits (ver. 1), gives a note to try by (ver. 2, 3), shows who are of the world and who of God (ver. 4-6), urges Christian love by divers considerations (ver. 7-16), describes our love to God, and the effect of it, ver. 17-21.
Adam Clarke: Commentary on the Bible - 1831
We must not believe every teacher who professes to have a Divine commission to preach, but try such, whether they be of God; and the more so because many false prophets are gone out into the world, Jo1 4:1. Those who deny that Jesus Christ is come in the flesh have the spirit of antichrist, Jo1 4:2, Jo1 4:3. The followers of God have been enabled to discern and overcome them, Jo1 4:4-6. The necessity of love to God and one another shown, from God's love to us, Jo1 4:7-11. Though no man hath seen God, yet every genuine Christian knows him by the spirit which God has given him, Jo1 4:12, Jo1 4:13. The apostles testified that God sent his Son to be the Savior of the world; and God dwelt in those who confessed this truth, Jo1 4:14, Jo1 4:15. God is love, Jo1 4:16. The nature and properties of perfect love, Jo1 4:17, Jo1 4:18. We love him because he first loved us, Jo1 4:19. The wickedness of pretending to love God while we hate one another, Jo1 4:20, Jo1 4:21.
Albert Barnes: Notes on the Bible - 1834
4:0: There are two principal subjects discussed in this chapter:
I. The method by which we may determine that we have the Spirit of God, Jo1 4:1-6. The apostle had said Jo1 3:24 that it could be determined that God dwells in them by the Spirit which he has given them; but as it is probable that the teachers of error, the persons whom John regarded as "antichrist," Jo1 2:18-19, would lay claim to the same thing, it was important to know how it could be ascertained that the Spirit of God had been really given to them, or how it could be determined that the spirit that was in them was not the spirit of antichrist, the very thing against which he would guard them. In doing this:
(1) He cautions them against trusting to every kind of spirit, or supposing that every spirit which animated even the professed friends of religion was the Spirit of God, Jo1 4:1.
(2) also, he shows them how it might be determined that they had really the Spirit of God, or what would be the effect of the influences of the Spirit on the mind. This evidence consisted of the following things:
(a) They had the Spirit of God who confessed that Jesus Christ had come in the flesh, Jo1 4:2;
(b) They who denied that, had not the Spirit of God and the denial of this was the real spirit of antichrist, Jo1 4:3;
(c) They who had the Spirit of God had not the spirit of this world, Jo1 4:4-5; and,
(d) They who had the Spirit of God would hear those who were his apostles, or who were sent by him, Jo1 4:6.
II. The duty, power, and influence of love, Jo1 4:7-21. This is a favorite subject with John, and he here considers it at length, as a subject that was essential in determining the evidences of piety. The duty and value of love are enforced by the following considerations:
(1) Love has its origin in God, and everyone who has true love is born of God, Jo1 4:7-8.
(2) God has shown his great love to us by having given His Son to die for us; and as He has so loved us, we ought also to love one another, Jo1 4:9-11.
(3) if we love one another, it furnishes the best evidence that God dwells in us, Jo1 4:12-15.
(4) God is love, and if we have true love we dwell in Him, and He dwells in us, Jo1 4:16,
(5) Love will furnish us great advantage in the day of judgment, by giving us confidence when we come before Him, Jo1 4:17.
(6) love will cast out all fear, and will make our minds calm in view of the events which are to come, Jo1 4:18,
(7) The very fact that He has first manifested His love to us should lead us to the exercise of love, Jo1 4:19,
(8) A man cannot truly love God and yet hate his brother, Jo1 4:20; and,
(9) it is the solemn command of God that he who loves God should love his brother also.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jo1 4:1, He warns them not to believe all who boast of the Spirit; Jo1 4:7, and exhorts to brotherly love.
Geneva 1599
(1) Beloved, believe not every (a) spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.
(1) Taking occasion by the name of the Spirit, lest love and charity should be separated from the worship of God, which chiefly depends on his true knowledge, he returns to that which he spoke of in the second chapter concerning the taking heed of antichrists: He will have us here take heed of two things, the one is, that seeing there are many false prophets, we should not trust every man: the other is, that because many men teach false things, we should not therefore believe any. We must then observe, that we may be able to discern the spirits of God which are to be followed, from impure spirits which are to be avoided.
(a) This is spoken by metonymy and it is as if he had said, Believe not every one who says that he has a gift of the Holy Spirit to do the office of a prophet.
John Gill
INTRODUCTION TO 1 JOHN 4
In this chapter the apostle cautions against seducing spirits; advises to try them, and gives rules by which they may be known, and by which they are distinguished from others; and then returns to his favourite subject, brotherly love. He exhorts the saints not to believe every man that came with a doctrine to them, but to try them, since there were many false teachers in the world; and gives a rule by which they may be tried and judged, as that whatever teacher owns Christ to be come in the flesh is of God, but he that does not is not of God, but is the spirit of antichrist that should come, and was in the world, 1Jn 4:1, but, for the comfort of those to whom he writes, he observes, that they were of God, and had overcome these false teachers, through the mighty power of the divine Spirit in them, who is greater than Satan, and all his emissaries, 1Jn 4:4. He distinguishes between seducing spirits, and faithful ministers of the word; the former are of the world, speak of worldly things, and worldly men hear them; but the latter are of God, and they that have any spiritual knowledge of God hear them; but such as are not of God do not heal them, by which may he known the spirit of truth from the spirit of error, 1Jn 4:5. And then the apostle returns to his former exhortation to brotherly love, which he enforces by the following reasons, because it is of God, a fruit of his Spirit and grace, and because it is an evidence of being born of God, and of having a true knowledge of him; whereas he that is destitute of it does not know him, seeing God is love, 1Jn 4:7, and having affirmed that God is love, he proves it, by the mission of his Son, to be a propitiation for the sins of such that did not love him, and that they might live through him; wherefore he argues, that if God had such a love to men, so undeserving of it, then the saints ought to love one another, 1Jn 4:9. Other arguments follow, engaging to it, as that God is invisible; and if he is to be loved, then certainly his people, who are visible; and that such who love one another, God dwells in them, and his love is perfected in them; and that he dwells in them is known by the gift of his Spirit to them, 1Jn 4:12, and that God the Father so loved the world, as to send his Son to be the Saviour of it, before asserted, is confirmed by the apostles, who were eyewitnesses of it; who also declare, that whoever confesses the sonship of Christ, God dwells in him, and he in God; and who had an assurance of the love of God to them, who is love itself; so that he that dwells in God, and God in him, dwells in love, 1Jn 4:14. And great are the advantages arising from hence, for hereby the saints' love to God is made perfect; they have boldness in the day of judgment, since as he is, so are they in this world, and fear is cast out by it, 1Jn 4:17, but lest too much should be thought to be ascribed to love, that is said to be owing to the love of God to them, which is prior to theirs to him, and the reason of it, 1Jn 4:19. And the chapter is closed with observing the contradiction there is between a profession of love to God, and hatred of the brethren, seeing God, who is invisible, cannot be loved, if brethren that are seen are hated; and also the commandment, that he that loves God should love his brother also, 1Jn 4:20.
John Wesley
Believe not every spirit - Whereby any teacher is actuated. But try the spirits - By the rule which follows. We are to try all spirits by the written word: "To the law and to the testimony!" If any man speak not according to these, the spirit which actuates him is not of God.
Robert Jamieson, A. R. Fausset and David Brown
TESTS OF FALSE PROPHETS. LOVE, THE TEST OF BIRTH FROM GOD, AND THE NECESSARY FRUIT OF KNOWING HIS GREAT LOVE IN CHRIST TO US. (1Jo. 4:1-21)
Beloved--the affectionate address wherewith he calls their attention, as to an important subject.
every spirit--which presents itself in the person of a prophet. The Spirit of truth, and the spirit of error, speak by men's spirits as their organs. There is but one Spirit of truth, and one spirit of Antichrist.
try--by the tests (1Jn 4:2-3). All believers are to do so: not merely ecclesiastics. Even an angel's message should be tested by the word of God: much more men's teachings, however holy the teachers may seem.
because, &c.--the reason why we must "try," or test the spirits.
many false prophets--not "prophets" in the sense "foretellers," but organs of the spirit that inspires them, teaching accordingly either truth or error: "many Antichrists."
are gone out--as if from God.
into the world--said alike of good and bad prophets (2Jn 1:7). The world is easily seduced (1Jn 4:4-5).
4:14:1: Սի՛րելիք՝ մի՛ ամենայն հոգւոյ հաւատայք, այլ ընտրեցէ՛ք զհոգիսն եթէ յԱստուծոյ իցեն. զի բազում սուտ մարգարէք ելեալ են յաշխարհ[3184]։ [3184] Ոմանք. Ընտրեցէ՛ք զոգիսն... քանզի բազում սուտ։
1 Սիրելինե՛ր, մի՛ հաւատացէք ամէն մի հոգու, այլ փորձեցէ՛ք հոգիները, թէ արդեօք Աստծո՞ւց են, որովհետեւ բազում սուտ մարգարէներ են երեւան եկել աշխարհում:
4 Սի՛րելիներ, ամէն հոգիի մի՛ հաւատաք, հապա հոգիները փորձեցէք՝ թէ արդեօք Աստուծմէ՞ են. վասն զի աշխարհի մէջ շատ սուտ մարգարէներ ելած են։
Սիրելիք, մի՛ ամենայն հոգւոյ հաւատայք, այլ ընտրեցէք զհոգիսն` եթէ յԱստուծո՞յ իցեն. զի բազում սուտ մարգարէք ելեալ են յաշխարհ:

4:1: Սի՛րելիք՝ մի՛ ամենայն հոգւոյ հաւատայք, այլ ընտրեցէ՛ք զհոգիսն եթէ յԱստուծոյ իցեն. զի բազում սուտ մարգարէք ելեալ են յաշխարհ[3184]։
[3184] Ոմանք. Ընտրեցէ՛ք զոգիսն... քանզի բազում սուտ։
1 Սիրելինե՛ր, մի՛ հաւատացէք ամէն մի հոգու, այլ փորձեցէ՛ք հոգիները, թէ արդեօք Աստծո՞ւց են, որովհետեւ բազում սուտ մարգարէներ են երեւան եկել աշխարհում:
4 Սի՛րելիներ, ամէն հոգիի մի՛ հաւատաք, հապա հոգիները փորձեցէք՝ թէ արդեօք Աստուծմէ՞ են. վասն զի աշխարհի մէջ շատ սուտ մարգարէներ ելած են։
zohrab-1805▾ eastern-1994▾ western am▾
4:11: Возлюбленные! не всякому духу верьте, но испытывайте духов, от Бога ли они, потому что много лжепророков появилось в мире.
4:1  ἀγαπητοί, μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα εἰ ἐκ τοῦ θεοῦ ἐστιν, ὅτι πολλοὶ ψευδοπροφῆται ἐξεληλύθασιν εἰς τὸν κόσμον.
4:1. Ἀγαπητοί , ( Excessed-off-unto ,"μὴ (lest) παντὶ (unto-all) πνεύματι (unto-a-currenting-to) πιστεύετε, (ye-should-trust-of,"ἀλλὰ (other) δοκιμάζετε (ye-should-assess-to) τὰ (to-the-ones) πνεύματα (to-currentings-to) εἰ (if) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐστίν, (it-be,"ὅτι (to-which-a-one) πολλοὶ ( much ) ψευδοπροφῆται (false-declarers-before) ἐξεληλύθασιν (they-had-come-to-come-out) εἰς (into) τὸν (to-the-one) κόσμον. (to-a-configuration)
4:1. carissimi nolite omni spiritui credere sed probate spiritus si ex Deo sint quoniam multi pseudoprophetae exierunt in mundumDearly beloved, believe not every spirit, but try the spirits if they be of God: because many false prophets are gone out into the world.
1. Beloved, believe not every spirit, but prove the spirits, whether they are of God: because many false prophets are gone out into the world.
Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world:

1: Возлюбленные! не всякому духу верьте, но испытывайте духов, от Бога ли они, потому что много лжепророков появилось в мире.
4:1  ἀγαπητοί, μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα εἰ ἐκ τοῦ θεοῦ ἐστιν, ὅτι πολλοὶ ψευδοπροφῆται ἐξεληλύθασιν εἰς τὸν κόσμον.
4:1. carissimi nolite omni spiritui credere sed probate spiritus si ex Deo sint quoniam multi pseudoprophetae exierunt in mundum
Dearly beloved, believe not every spirit, but try the spirits if they be of God: because many false prophets are gone out into the world.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Упомянув (в III:24) о благодатных дарованиях Святого Духа, присущих христианам, Апостол теперь считает необходимым предостеречь читателей от возможной опасности со стороны злоупотребляющих упомянутыми дарованиями. В первенствующей Церкви было обилие духовных дарований, подаваемых Духом Святым на пользу Церкви (1Кор.7:7-11): учительство, пророчество, чудесные исцеления, глоссолалия и др. были проявлениями Божественного Духа в верующих. Но рядом и по подобию с истинным вдохновением от Духа Святого, с истинными учителями и чудотворцами, выступило ложное вдохновение от духа тьмы - диавола, явились ложные учители, одушевляемые духом антихристианским, которые легко могли прельщать и увлекать за собою нетвердых членов христианской общины. Посему от таких "духов" или "лжепророков" и предостерегает христиан Ап. Иоанн - "присовокупляет признак для различия истинных братьев и ближних, дабы мы, имея в виду это различие, по поводу заповеди о любви не вошли в близкие отношения с лжебратьями, лжеапостолами и лжепророками и тем не причинили себе великого вреда. Ибо, имея общение с ними, как единоправными, мы, во-первых, повредим сами себе, без опасения сообщая учение веры нечестивым и повергая святыню псам, потом повредим тем, которые преданы нам. Ибо любовь наша к лжебратиям, лжепророкам и лжеапостолам многих расположит принимать их за учителей и без осторожности верить их учению, причем они вдадутся в обман из-за нашего обращения с ними" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Concerning Antichrist.A. D. 80.
1 Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: 3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

The apostle, having said that God's dwelling in and with us may be known by the Spirit that he hath given us, intimates that that Spirit may be discerned and distinguished from other spirits that appear in the world; and so here,

I. He calls the disciples, to whom he writes, to caution and scrutiny about the spirits and spiritual professors that had now risen. 1. To caution: "Beloved, believe not every spirit; regard not, trust not, follow not, every pretender to the Spirit of God, or every professor of vision, or inspiration, or revelation from God." Truth is the foundation of simulation and counterfeits; there had been real communications from the divine Spirit, and therefore others pretended thereto. God will take the way of his own wisdom and goodness, though it may be liable to abuse; he has sent inspired teachers to the world, and given us a supernatural revelation, though others may be so evil and so impudent as to pretend the same; every pretender to the divine Spirit, or to inspiration, and extraordinary illumination thereby, is not to be believed. Time was when the spiritual man (the man of the Spirit, who made a great noise about, and boast of, the Spirit) was mad, Hos. ix. 7. 2. To scrutiny, to examination of the claims that are laid to the Spirit: But try the spirits, whether they be of God, v. 1. God has given of his Spirit in these latter ages of the world, but not to all who profess to come furnished therewith; to the disciples is allowed a judgment of discretion, in reference to the spirits that would be believed and trusted in the affairs of religion. A reason is given for this trial: Because many false prophets have gone out into the world, v. 1. There being much about the time of our Saviour's appearance in the world a general expectation among the Jews of a Redeemer to Israel, and the humiliation, spiritual reformation, and sufferings of the Saviour being taken as a prejudice against him, others were induced to set up as prophets and messiahs to Israel, according to the Saviour's prediction, Matt. xxiv. 23, 24. It should not seem strange to us that false teachers set themselves up in the church: it was so in the apostles' times; fatal is the spirit of delusion, sad that men should vaunt themselves for prophets and inspired preachers that are by no means so!

II. He gives a test whereby the disciples may try these pretending spirits. These spirits set up for prophets, doctors, or dictators in religion, and so they were to be tried by their doctrine; and the test whereby in that day, or in that part of the world where the apostle now resided (for in various seasons, and in various churches, tests were different), must be this: Hereby know you the Spirit of God, Every spirit that confesseth that Jesus Christ has come in the flesh (or that confesseth Jesus Christ that came in the flesh), is of God, v. 2. Jesus Christ is to be confessed as the Son of God, the eternal life and Word, that was with the Father from the beginning; as the Son of God that came into, and came in, our human mortal nature, and therein suffered and died at Jerusalem. He who confesses and preaches this, by a mind supernaturally instructed and enlightened therein, does it by the Spirit of God, or God is the author of that illumination. On the contrary, "Every spirit that confesseth not that Jesus Christ has come in the flesh (or Jesus Christ that came in the flesh) is not of God, v. 3. God has given so much testimony to Jesus Christ, who was lately here in the world, and in the flesh (or in a fleshly body like ours), though now in heaven, that you may be assured that any impulse or pretended inspiration that contradicts this is far from being from heaven and of God." The sum of revealed religion is comprehended in the doctrine concerning Christ, his person and office. We see then the aggravation of a systematic opposition to him and it. And this is that spirit of antichrist whereof you have heard that it should come, and even now already is it in the world, v. 3. It was foreknown by God that antichrists would arise, and antichristian spirits oppose his Spirit and his truth; it was foreknown also that one eminent antichrist would arise, and make a long and fatal war against the Christ of God, and his institution, and honour, and kingdom in the world. This great antichrist would have his way prepared, and his rise facilitated, by other less antichrists, and the spirit of error working and disposing men's minds for him: the antichristian spirit began betimes, even in the apostles' days. Dreadful and unsearchable is the judgment of God, that persons should be given over to an antichristian spirit, and to such darkness and delusion as to set themselves against the Son of God and all the testimony that the Father hath given to the Son! But we have been forewarned that such opposition would arise; we should therefore cease to be offended, and the more we see the word of Christ fulfilled the more confirmed we should be in the truth of it.
Adam Clarke: Commentary on the Bible - 1831
4:1: Beloved, believe not every spirit - Do not be forward to believe every teacher to be a man sent of God. As in those early times every teacher professed to be inspired by the Spirit of God, because all the prophets had come thus accredited, the term spirit was used to express the man who pretended to be and teach under the Spirit's influence. See Co1 12:1-12; Ti1 4:1.
Try the Spirits - Δοκιμαζετε τα πνευματα· Put these teachers to the proof. Try them by that testimony which is known to have come from the Spirit of God, the word of revelation already given.
Many false prophets - Teachers not inspired by the Spirit of God, are gone out into the world - among the Jewish people particularly, and among them who are carnal and have not the Spirit.
Albert Barnes: Notes on the Bible - 1834
4:1: Beloved, believe not every spirit - Do not confide implicitly in everyone who professes to be under the influences of the Holy Spirit. Compare Mat 24:4-5. The true and the false teachers of religion alike claimed to be under the influence of the Spirit of God, and it was of importance that all such pretensions should be examined. It was not to be admitted because anyone claimed to have been sent from God that therefore he was sent. Every such claim should be subjected to the proper proof before it was conceded. All pretensions to divine inspiration, or to being authorised teachers of religion, were to be examined by the proper tests, because there were many false and delusive teachers who set up such claims in the world.
But try the spirits whether they are of God - There were those in the early Christian church who had the gift of "discerning spirits," (see the notes at Co1 12:10), but it is not certain that the apostle refers here to any such supernatural power. It is more probable, as he addresses this command to Christians in general, that he refers to the ability of doing this by a comparison of the doctrines which they professed to hold with what was Rev_ealed, and by the fruits of their doctrines in their lives. If they taught what God had taught in his word, and if their lives corresponded with his requirements, and if their doctrines agreed with what had been inculcated by those who were admitted to be true apostles, Jo1 4:6, they were to receive them as what they professed to be. If not, they were to reject them, and hold them to be impostors. It may be remarked, that it is just as proper and as important now to examine the claims of all who profess to be teachers of religion, as it was then. In a matter so momentous as religion, and where there is so much at stake, it is important that all pretensions of this kind should be subjected to a rigid examination. No one should be received as a religious teacher without the clearest evidence that he has come in accordance with the will of God, nor unless he inculcates the very truth which God has Rev_ealed. See the Isa 8:20 note, and Act 17:11 note.
Because many false prophets are gone out into the world - The word prophet is often used in the New Testament to denote religious instructors or preachers. See the notes at Rom 12:6. Compare the notes at Pe2 2:1. Such false teachers evidently abounded in the times here referred to. See the notes at Jo1 2:18. The meaning is, that many had gone out into the world pretending to be true teachers of religion, but who inculcated most dangerous doctrines; and it was their duty to be on their guard against them, for they had the very spirit of antichrist, Jo1 4:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: believe not: Deu 13:1-5; Pro 14:15; Jer 5:31, Jer 29:8, Jer 29:9; Mat 7:15, Mat 7:16, Mat 24:4, Mat 24:5; Rom 16:18; Pe2 2:1
try: Luk 12:57; Act 17:11; Rom 16:19; Co1 14:29; Th1 5:21; Rev 2:2
many: Jo1 2:18; Mat 24:5, Mat 24:23-26; Mar 13:21; Luk 21:8; Act 20:29; Ti1 4:1; Ti2 3:13; Pe2 2:1; Jo2 1:7
John Gill
Beloved, believe not every spirit,.... The apostle having mentioned the word "spirit" in the latter part of the preceding chapter, takes an occasion from thence to return to what he had been suggesting in the "second" chapter, concerning the many antichrists that then were, and whom he points out, and here cautions against. By "every spirit" he means, either every doctrine that is pretended to come from the Spirit of God, or every teacher, who professes to be qualified and sent by him, and to have his light, knowledge, and doctrine from him. Every true minister of the Gospel has the Spirit, and the gifts of the Spirit, more or less, to qualify him for his work; he is separated, and called to it by him, and receives his spiritual light find knowledge from him; it is he that teaches him sound doctrine, and leads him into all truth, as it is in Jesus, and brings every necessary truth to his remembrance; and who succeeds his ministrations to the good of souls: but there are some who call themselves the ministers of the Gospel, who, though they may have some natural abilities, and a share of human learning, and a notional knowledge of things, yet have never received either grace or gifts from the Spirit; nor have they been ever called by him; nor are their ministrations according to that divine word which is inspired by him, nor attended with his demonstration and power; wherefore, though some professing to have the Spirit of Christ are to be believed, yet not everyone; and though the Spirit is not to be quenched in any, nor prophesying to be despised, yet care should be taken what is heard and received: some persons are so obstinate and incredulous as not to believe anything that is declared, be the evidence what it will; as the Jews would not believe Christ and his apostles, though what they said agreed with Moses and the prophets, and was confirmed by miracles; and others are too credulous; at once receive every teacher, and embrace every upstart doctrine: this they should not do,
but try the spirits whether they are of God; not by human reason, especially as carnal and unsanctified; for though the doctrines of the Gospel are not contrary to true reason, they are above it, and not to be judged of by it, and are disapproved of and rejected by carnal reason; but by the word of God, which is the standard of all doctrine; and whatever agrees with that is to be received, and what does not should be rejected. And so to do is very commendable, as appears from the instance of the Beraeans, who on this account are said to be more noble than those of Thessalonica, Acts 17:11; and from the commendation of the church at Ephesus, Rev_ 2:2. And this is what every believer, every private Christian should do; to them it belongs to read and search the Scriptures, and prove all things, and judge for themselves of the truth of doctrine; and to such a probation or trial of the spirits, spiritual light, knowledge, judgment, sense, experience, and divine guidance are necessary, which should be asked of God, and an increase thereof; and all such diligent searchers, and humble inquirers, are capable of making judgment of persons and doctrines, whether they are from the Spirit of God or not, for the Spirit of God never speaks contrary to his word: and the reason why such a trial should be made is,
because many false prophets are gone out into the world: such who pretended either to a revelation of future things, and to foretell things to come; or rather to a gift of prophesying, or preaching in Christ's name, to be "prophets" and spiritual men, and ministers of the word, but were "false" ones; who either predicted what did not come to pass, or rather preached false doctrine, by corrupting the word, and handling it deceitfully, and so imposed upon and ruined the souls of others, as well as deceived their own: and there were not only one, or two, or a few of these, but "many", as our Lord had foretold, Mt 24:11; and which makes the reason the stronger for not believing every spirit, but trying them; and the rather, since they were not sent of God, hot called out by his churches, but were "gone out" of themselves; of their own heads, and without any mission from God or man: and "into the world" too; they were in every part of it, and especially where there were any churches of Christ; into which they first crept in privily, and at unawares, but afterwards became public preachers of the word, and then separating from them, set up openly in the world for themselves.
4:24:2: Եւ մեք այսուիկ ճանաչեմք զՀոգին Աստուծոյ։ Ամենայն հոգի որ խոստովանի զՅիսուս Քրիստոս մարմնով եկեալ, յԱստուծո՛յ է նա[3185]. [3185] Ոմանք. ԶՔրիստոս Յիսուս մարմնով։
2 Եւ մենք սրանո՛վ ենք ճանաչում Աստծու Հոգին. ամէն մի հոգի, որ դաւանում է Յիսուս Քրիստոսին՝ մարմնով եկած, նա Աստծուց է:
2 Ասով կրնաք ճանչնալ Աստուծոյ Հոգին։ Ամէն ով որ Յիսուս Քրիստոսը մարմնով եկած կը դաւանի, անիկա Աստուծմէ է
Եւ [20]մեք այսուիկ ճանաչեմք`` զՀոգին Աստուծոյ. ամենայն հոգի որ խոստովանի զՅիսուս Քրիստոս մարմնով եկեալ` յԱստուծոյ է նա:

4:2: Եւ մեք այսուիկ ճանաչեմք զՀոգին Աստուծոյ։ Ամենայն հոգի որ խոստովանի զՅիսուս Քրիստոս մարմնով եկեալ, յԱստուծո՛յ է նա[3185].
[3185] Ոմանք. ԶՔրիստոս Յիսուս մարմնով։
2 Եւ մենք սրանո՛վ ենք ճանաչում Աստծու Հոգին. ամէն մի հոգի, որ դաւանում է Յիսուս Քրիստոսին՝ մարմնով եկած, նա Աստծուց է:
2 Ասով կրնաք ճանչնալ Աստուծոյ Հոգին։ Ամէն ով որ Յիսուս Քրիստոսը մարմնով եկած կը դաւանի, անիկա Աստուծմէ է
zohrab-1805▾ eastern-1994▾ western am▾
4:22: Духа Божия (и духа заблуждения) узнавайте так: всякий дух, который исповедует Иисуса Христа, пришедшего во плоти, есть от Бога;
4:2  ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ ἰησοῦν χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστιν,
4:2. Ἐν (In) τούτῳ (unto-the-one-this) γινώσκετε (ye-acquaint) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τοῦ (of-the-one) θεοῦ: (of-a-Deity) πᾶν (all) πνεῦμα (a-currenting-to) ὃ (which) ὁμολογεῖ (it-along-fortheeth-unto) Ἰησοῦν (to-an-Iesous) Χριστὸν (to-Anointed) ἐν (in) σαρκὶ (unto-a-flesh) ἐληλυθότα (to-having-hath-had-come-to-come,"ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐστίν, (it-be,"
4:2. in hoc cognoscitur Spiritus Dei omnis spiritus qui confitetur Iesum Christum in carne venisse ex Deo estBy this is the spirit of God known. Every spirit which confesseth that Jesus Christ is come in the flesh is of God:
2. Hereby know ye the Spirit of God: every spirit which confesseth that Jesus Christ is come in the flesh is of God:
Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:

2: Духа Божия (и духа заблуждения) узнавайте так: всякий дух, который исповедует Иисуса Христа, пришедшего во плоти, есть от Бога;
4:2  ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ ἰησοῦν χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστιν,
4:2. in hoc cognoscitur Spiritus Dei omnis spiritus qui confitetur Iesum Christum in carne venisse ex Deo est
By this is the spirit of God known. Every spirit which confesseth that Jesus Christ is come in the flesh is of God:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Решительным признаком истинного пророка или учителя христианского Апостол выставляет исповедание им явления Бога во плоти в лице Господа Иисуса Христа: это основной догмат христианства, в прологе Евангелия Иоанна выраженный в словах: Слово плоть бысть (Ин 1:14). Напротив, отвергающий эту основную истину Боговоплощения тем самым показывает, что он не от Бога, а от диавола и антихриста: таковы были, напр., докеты, о которых упоминает св. Ириней Лионский, а также, вероятно, и другие подобные лжеучители такого же антихристианского духа. Антихрист в строгом и тесном смысле слова еще не пришел, но дух антихриста уже во многих лжеучителях действует. "Апостол говорит, что антихрист уже в мире, разумеется, не самолично, а в лице лжепророков, лжеапостолов и еретиков, предваряющих и приготовляющих его пришествие" (Феофил.). Точнее и ближе определить лжеучение обличаемых затруднительно, но во всяком случае это - не гностические еретические учения II века, а не развившиеся еще в систему лжеучения I века.
Adam Clarke: Commentary on the Bible - 1831
4:2: Hereby know ye the Spirit of God - We know that the man who teaches that Jesus Christ is the promised Messiah, and that he is come in the flesh, is of God - is inspired by the Divine Spirit; for no man can call Jesus Lord but by the Holy Ghost.
Albert Barnes: Notes on the Bible - 1834
4:2: Hereby - Greek, "By this;" that is, by the test which is immediately specified.
Know ye the Spirit of God - You may discern who are actuated by the Spirit of God.
Every spirit - Everyone professing to be under the influence of the Spirit of God. The apostle uses the word "spirit" here with reference to the person who made the claim, on the supposition that everyone professing to be a religious teacher was animated by some spirit or foreign influence, good or bad. If the Spirit of God influenced them, they would confess that Jesus Christ had come in the flesh; if some other spirit, the spirit of error and deceit, they would deny this.
That confesseth - That is, that makes a proper acknowledgment of this; that inculcates this doctrine, and that gives it a due place and prominence in his instructions. It cannot be supposed that a mere statement of this in words would show that they were of God in the sense that they were true Christians; but the sense is, that if this constituted one of the doctrines which they held and taught, it would show that they were advocates of truth, and not apostles of error. If they did not do this, Jo1 4:3, it would be decisive in regard to their character and claims.
That Jesus Christ is come in the flesh - Benson and some others propose to render this, "That Jesus, who came in the flesh, is the Christ." But this is liable to serious objections.
(1) it is not the obvious interpretation.
(2) it is unusual to say that Jesus "had come in the flesh," though the expression "the Son of God has come in the flesh," or "God was manifested in the flesh," would be in accordance with the usage of the New Testament.
(3) this would not, probably, meet the real point in the case. The thing denied does not appear to have been that Jesus was the Messiah, for their pretending to be Christian teachers at all implied that they admitted this; but that the Son of God was "really a man," or that he actually assumed human nature in permanent union with the divine. The point of the remark made by the apostle is, that the acknowledgment was to be that Christ assumed human nature; that he was really a man as he appeared to be: or that there was a real incarnation, in opposition to the opinion that he came in appearance only, or that he merely seemed to be a man, and to suffer and die. That this opinion was held by many, see the Introduction, Section III. 2. It is quite probable that the apostle here refers to such sentiments as those which were held by the "Docetae;" and that he meant to teach that it was indispensable to proper evidence that anyone came from God, that he should maintain that Jesus was truly a man, or that there was a real incarnation of the Son of God. John always regarded this as a very important point, and often refers to it, Joh 19:34-35; Joh 20:25-27; Jo1 5:6. It is as important to be held now as it was then, for the fact that there was a real incarnation is essential to all just views of the atonement. If he was not truly a man, if he did not literally shed his blood on the cross, of course all that was done was in appearance only, and the whole system of redemption as Rev_ealed was merely a splendid illusion. There is little danger that this opinion will be held now, for those who depart from the doctrine laid down in the New Testament in regard to the person and work of Christ, are more disposed to embrace the opinion that he was a mere man; but still it is important that the truth that he was truly incarnate should be held up constantly before the mind, for in no other way can we obtain just views of the atonement.
Is of God - This does not necessarily mean that everyone who confessed this was personally a true Christian, for it is clear that a doctrine might be acknowledged to be true, and yet that the heart might not be changed; nor does it mean that the acknowledgment of this truth was all which it was essential to be believed in order that one might be recognised as a Christian; but it means that it was essential that this truth should be admitted by everyone who truly came from God. They who taught this held a truth which he had Rev_ealed, and which was essential to be held; and they thus showed that they did not belong to those to whom the name "antichrist" could be properly given. Still, whether they held this doctrine in such a sense, and in such connection with other doctrines, as to show that they were sincere Christians, was quite another question, for it is plain that a man may hold and teach the true doctrines of religion, and yet have no evidence that he is a child of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: Every: Jo1 5:1; Joh 16:13-15; Co1 12:3
come: Jo1 4:3; Joh 1:14; Ti1 3:16
Geneva 1599
(2) Hereby know ye the Spirit of God: (b) Every spirit that confesseth that (c) Jesus Christ is come in the (d) flesh is of God:
(2) He gives a certain and perpetual rule to know the doctrine of antichrist, that is, if either the divine or human nature of Christ, or the true uniting of them together is denied: or if the least jot that may be, be detracted from his office who is our only king, prophet and everlasting high priest.
(b) He speaks simply of the doctrine, and not of the person.
(c) The true Messiah.
(d) Is true man.
John Gill
Hereby know ye the Spirit of God,.... This is a rule by which believers may know whether a man professing to have the Spirit of God, and to be called and sent by him, and whether the, doctrine he preaches, is of him or not:
every spirit that confesseth that Jesus Christ is come in the flesh,
is of God; or of the Spirit of God; that is, every doctrine which carries this truth in it; or every man that owns, and professes, and publishes this doctrine concerning Christ, is on the side of God and truth; and which contains several articles in it, respecting the person and office of Christ; as that he existed before he came in the flesh, not in the human nature, or as man, or as an angel, but as the Son of God, as a divine person, being truly and properly God; so that this confession takes in his divine sonship, and proper deity, and also his true and real humanity; that the Messiah was incarnate, against the Jews, and was God and man in one person; and that he was really man, and not in appearance only, against the heretics of those times: and it also includes his offices, as that Jesus of Nazareth was the Christ, the Messiah, which the Jews denied, and that he was the anointed prophet, priest, and King; and so is a confession or acknowledgment of all the doctrines of the Gospel, which came by him, as a prophet; and of his satisfaction, sacrifice, and intercession, as a priest; and of all his ordinances and commands as a King; and that he is the only Saviour and Redeemer of men. Now, whoever owns and declares this system of truth, "is of God"; not that everyone that assents unto this, or preaches it, is born of God; a man may believe, and confess all this, as the devils themselves do, and yet be destitute of the grace of God; but the spirit, or doctrine, which contains these things in it, is certainly of God, or comes from him; or whoever brings these truths with him, and preaches them, he is, so far as he does so, on the side of God and truth, and to be regarded.
John Wesley
Every spirit - Or teacher. Which confesseth - Both with heart and voice. Jesus Christ, who is come in the flesh, is of God - This his coming presupposes, contains, and draws after it, the whole doctrine of Christ.
Robert Jamieson, A. R. Fausset and David Brown
Hereby--"Herein."
know . . . the Spirit of God--whether he be, or not, in those teachers professing to be moved by Him.
Every spirit--that is, Every teacher claiming inspiration by the HOLY SPIRIT.
confesseth--The truth is taken for granted as established. Man is required to confess it, that is, in his teaching to profess it openly.
Jesus Christ is come in the flesh--a twofold truth confessed, that Jesus is the Christ, and that He is come (the Greek perfect tense implies not a mere past historical fact, as the aorist would, but also the present continuance of the fact and its blessed effects) in the flesh ("clothed with flesh": not with a mere seeming humanity, as the DocetÃ&brvbr; afterwards taught: He therefore was, previously, something far above flesh). His flesh implies His death for us, for only by assuming flesh could He die (for as God He could not), Heb 2:9-10, Heb 2:14, Heb 2:16; and His death implies His LOVE for us (Jn 15:13). To deny the reality of His flesh is to deny His love, and so cast away the root which produces all true love on the believer's part (1Jn 4:9-11, 1Jn 4:19). Rome, by the doctrine of the immaculate conception of the Virgin Mary, denies Christ's proper humanity.
4:34:3: եւ ամենայն հոգի որ ո՛չ խոստովանի զՅիսուս Քրիստոս մարմնով եկեալ, չէ՛ նա յԱստուծոյ. եւ այս Նեռինն է, զորմէ լուարուքն եթէ գալոց է, եւ արդէն իսկ յաշխարհի է[3186]։ [3186] Յօրինակին. Եւ ամէն հոգի։ Բազումք. ԶՅիսուս մարմնով եկեալ։ Ոմանք. Չէ՝ յԱստուծոյ, եւ այս Նեռին է, զորմէ լուաք թէ գա՛՛։ ՚Ի լուս՛՛. ՚ի վերայ՝ Նեռինն, նշանակի՝ անտիքրիստոսն։
3 Եւ ամէն մի հոգի, որ չի դաւանում Յիսուս Քրիստոսին՝ մարմնով եկած, նա Աստծուց չէ[15]: Եւ այդ հոգին Նեռինն է, որի մասին լսել էք, թէ գալու է, եւ արդէն իսկ աշխարհում է:[15] Լաւագոյն յուն. բն. ունեն. եւ ամէն մի հոգի, որ չի խոստովանում Յիսուսին, Աստծուց չէ:
3 Եւ ամէն ով որ Յիսուս Քրիստոսը մարմնով եկած չի դաւանիր, անիկա Աստուծմէ չէ ու ասիկա Նեռին հոգին է, որուն համար լսեցիք թէ պիտի գայ ու արդէն աշխարհի մէջ է։
Եւ ամենայն հոգի որ ոչ խոստովանի զՅիսուս Քրիստոս մարմնով եկեալ` չէ նա յԱստուծոյ, եւ այս Նեռինն է, զորմէ լուարուք եթէ գալոց է, եւ արդէն իսկ յաշխարհի է:

4:3: եւ ամենայն հոգի որ ո՛չ խոստովանի զՅիսուս Քրիստոս մարմնով եկեալ, չէ՛ նա յԱստուծոյ. եւ այս Նեռինն է, զորմէ լուարուքն եթէ գալոց է, եւ արդէն իսկ յաշխարհի է[3186]։
[3186] Յօրինակին. Եւ ամէն հոգի։ Բազումք. ԶՅիսուս մարմնով եկեալ։ Ոմանք. Չէ՝ յԱստուծոյ, եւ այս Նեռին է, զորմէ լուաք թէ գա՛՛։ ՚Ի լուս՛՛. ՚ի վերայ՝ Նեռինն, նշանակի՝ անտիքրիստոսն։
3 Եւ ամէն մի հոգի, որ չի դաւանում Յիսուս Քրիստոսին՝ մարմնով եկած, նա Աստծուց չէ[15]: Եւ այդ հոգին Նեռինն է, որի մասին լսել էք, թէ գալու է, եւ արդէն իսկ աշխարհում է:
[15] Լաւագոյն յուն. բն. ունեն. եւ ամէն մի հոգի, որ չի խոստովանում Յիսուսին, Աստծուց չէ:
3 Եւ ամէն ով որ Յիսուս Քրիստոսը մարմնով եկած չի դաւանիր, անիկա Աստուծմէ չէ ու ասիկա Նեռին հոգին է, որուն համար լսեցիք թէ պիտի գայ ու արդէն աշխարհի մէջ է։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: а всякий дух, который не исповедует Иисуса Христа, пришедшего во плоти, не есть от Бога, но это дух антихриста, о котором вы слышали, что он придет и теперь есть уже в мире.
4:3  καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῶ κόσμῳ ἐστὶν ἤδη.
4:3. καὶ (and) πᾶν (all) πνεῦμα (a-currenting-to) ὃ (which) μὴ (lest) ὁμολογεῖ (it-along-fortheeth-unto) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous,"ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) οὐκ (not) ἔστιν: (it-be) καὶ (and) τοῦτό (the-one-this) ἐστιν (it-be) τὸ (the-one) τοῦ (of-the-one) ἀντιχρίστου, (of-ever-a-one-anointed,"ὃ (which) ἀκηκόατε (ye-hath-had-come-to-hear) ὅτι (to-which-a-one) ἔρχεται , ( it-cometh ,"καὶ (and) νῦν (now) ἐν (in) τῷ (unto-the-one) κόσμῳ (unto-a-configuration) ἐστὶν (it-be) ἤδη. (which-then)
4:3. et omnis spiritus qui solvit Iesum ex Deo non est et hoc est antichristi quod audistis quoniam venit et nunc iam in mundo estAnd every spirit that dissolveth Jesus is not of God. And this is Antichrist, of whom you have heard that he cometh: and he is now already in the world.
3. and every spirit which confesseth not Jesus is not of God: and this is the of the antichrist, whereof ye have heard that it cometh; and now it is in the world already.
And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that [spirit] of antichrist, whereof ye have heard that it should come; and even now already is it in the world:

3: а всякий дух, который не исповедует Иисуса Христа, пришедшего во плоти, не есть от Бога, но это дух антихриста, о котором вы слышали, что он придет и теперь есть уже в мире.
4:3  καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῶ κόσμῳ ἐστὶν ἤδη.
4:3. et omnis spiritus qui solvit Iesum ex Deo non est et hoc est antichristi quod audistis quoniam venit et nunc iam in mundo est
And every spirit that dissolveth Jesus is not of God. And this is Antichrist, of whom you have heard that he cometh: and he is now already in the world.
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Adam Clarke: Commentary on the Bible - 1831
4:3: Every spirit - Every teacher, that confesseth not Jesus, is not of God - has not been inspired by God. The words εν σαρκι εληλυθοτα, is come in the flesh, are wanting in AB, several others, both the Syriac, the Polyglot Arabic, Ethiopic, Coptic, Armenian, and Vulgate; in Origen, Cyril, Theodoret, Irenaeus, and others. Griesbach has left them out of the text.
Spirit of antichrist - All the opponents of Christ's incarnation, and consequently of his passion, death, and resurrection, and the benefits to be derived from them.
Ye have heard that it should come - See Th2 2:7.
Even now already is it in the world - Is working powerfully both among the Jews and Gentiles.
Albert Barnes: Notes on the Bible - 1834
4:3: And every spirit that confesseth not ... - That is, this doctrine is essential to the Christian system; and he who does not hold it cannot be regarded either as a Christian, or recognised as a Christian teacher. If he was not a man, then all that occurred in his life, in Gethsemane, and on the cross, was in "appearance" only, and was assumed only to delude the senses. There were no real sufferings; there was no shedding of blood; there was no death on the cross; and, of course, there was no atonement. A mere show, an appearance assumed, a vision, could not make atonement for sin; and a denial, therefore, of the doctrine that the Son of God had come in the flesh, was in fact a denial of the doctrine of expiation for sin. The Latin Vulgate here reads "qui solvit Jesum," "who dissolves or divides Jesus;" and Socrates (H. E. vii. 32) says that in the old copies of the New Testament it is written ὅ λίει τὸν Ἱησοῦν ho liei ton Hiē soun, "who dissolves or divides Jesus;" that is, who "separates" his true nature or person, or who supposes that there were "two" Christs, one in appearance, and one in reality. This reading was early found in some manuscripts, and is referred to by many of the Fathers, (see Wetstein,) but it has no real authority, and was evidently introduced, perhaps at first from a marginal note, to oppose the pRev_ailing errors of the times. The common reading, "who confesseth not," is found in all the Greek manuscripts, in the Syriac versions, in the Arabic; and, as Lucke says, the other reading is manifestly of Latin origin. The common reading in the text is that which is sustained by authority, and is entirely in accordance with the manner of John.
And this is that spirit of antichrist - This is one of the things which characterize antichrist. John here refers not to an individual who should be known as antichrist, but to a class of persons. This does not, however, forbid the idea that there might be some one individual, or a succession of persons in the church, to whom the name might be applied by way of eminence. See the notes at Jo1 2:18. Compare the notes at Th2 2:3 ff.
Whereof ye have heard that it should come - See the notes at Jo1 2:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: and this: Jo1 2:18, Jo1 2:22; Th2 2:7, Th2 2:8; Jo2 1:7
John Gill
And every spirit that confesseth not,.... The proper deity and sonship of Christ, his true and real humanity, and his Messiahship; or any of his offices, doctrines, and ordinances; or his satisfaction and righteousness; or that peace, pardon, justification, life, and salvation, are by him; all which are meant by what follows,
that Jesus Christ is come in the flesh: this clause is left out in the Ethiopic version, and that without hurting the sense, since it is easily supplied from the preceding verse; and the Alexandrian copy, and the Vulgate Latin version, only read "Jesus": and the latter reads the whole thus, "and every spirit that dissolves Jesus"; that separates the two natures, human and divine, in him, and makes two persons of them; or denies either of them, either that he is truly God, or really man, or denies him to be Jesus, the Saviour; who, as much as in him lies, destroys his person, office, and work, and makes void his obedience, sufferings, and death:
is not of God; neither he nor his doctrine are of God; his doctrine cannot come from God, being contrary to the word of God; and he himself is neither born of God, nor on his side.
And this is that spirit of antichrist: who is against Christ, or opposes himself to him; as he who denies his sonship, his deity, his humanity, his offices, and his grace, manifestly does; every doctrine that is calculated against these truths is the spirit and doctrine of antichrist:
whereof you have heard that it should come, and even now already is it the world; in the false teachers, the forerunners of antichrist; See Gill on 1Jn 2:18.
John Wesley
Ye have heard - From our Lord and us, that it cometh.
Robert Jamieson, A. R. Fausset and David Brown
confesseth not that Jesus Christ is come in the flesh--IRENÆUS [3.8], LUCIFER, ORIGEN, on Mt 25:14, and Vulgate read, "Every spirit which destroys (sets aside, or does away with) Jesus (Christ)." CYPRIAN and POLYCARP support English Version text. The oldest extant manuscripts, which are, however, centuries after POLYCARP, read, "Every spirit that confesseth not (that is, refuses to confess) Jesus" (in His person, and all His offices and divinity), omitting "is come in the flesh."
ye have heard--from your Christian teachers.
already is it in the world--in the person of the false prophets (1Jn 4:1).
4:44:4: Դուք յԱստուծո՛յ էք ո՛րդեակք, եւ յաղթեցէք նոցա. զի մե՛ծ է որ ՚ի ձեզդ է, քան զայն որ յաշխարհին է։
4 Դուք Աստծուց էք, որդեակնե՛ր, եւ յաղթեցիք նրանց, որովհետեւ Հոգին, որ ձեր մէջ է, աւելի մեծ է, քան նա, որ կայ աշխարհի մէջ:
4 Դուք Աստուծմէ էք, ո՛րդեակներ ու անոնց յաղթեցիք. քանզի մեծ է Հոգին որ ձեր մէջ է, քան թէ անիկա որ աշխարհի մէջ է։
Դուք յԱստուծոյ էք, որդեակք, եւ յաղթեցէք նոցա. զի մեծ է որ ի ձեզդ է քան զայն որ յաշխարհին է:

4:4: Դուք յԱստուծո՛յ էք ո՛րդեակք, եւ յաղթեցէք նոցա. զի մե՛ծ է որ ՚ի ձեզդ է, քան զայն որ յաշխարհին է։
4 Դուք Աստծուց էք, որդեակնե՛ր, եւ յաղթեցիք նրանց, որովհետեւ Հոգին, որ ձեր մէջ է, աւելի մեծ է, քան նա, որ կայ աշխարհի մէջ:
4 Դուք Աստուծմէ էք, ո՛րդեակներ ու անոնց յաղթեցիք. քանզի մեծ է Հոգին որ ձեր մէջ է, քան թէ անիկա որ աշխարհի մէջ է։
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4:44: Дети! вы от Бога, и победили их; ибо Тот, Кто в вас, больше того, кто в мире.
4:4  ὑμεῖς ἐκ τοῦ θεοῦ ἐστε, τεκνία, καὶ νενικήκατε αὐτούς, ὅτι μείζων ἐστὶν ὁ ἐν ὑμῖν ἢ ὁ ἐν τῶ κόσμῳ.
4:4. Ὑμεῖς (Ye) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐστέ, (ye-be,"τεκνία, (Produceelets,"καὶ (and) νενικήκατε (ye-had-come-to-conquer-unto) αὐτούς, (to-them,"ὅτι (to-which-a-one) μείζων (greater) ἐστὶν (it-be) ὁ (the-one) ἐν (in) ὑμῖν (unto-ye) ἢ (or) ὁ (the-one) ἐν (in) τῷ (unto-the-one) κόσμῳ: (unto-a-configuration)
4:4. vos ex Deo estis filioli et vicistis eos quoniam maior est qui in vobis est quam qui in mundoYou are of God, little children, and have overcome him. Because greater is he that is in you, than he that is in the world.
4. Ye are of God, little children, and have overcome them: because greater is he that is in you than he that is in the world.
Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world:

4: Дети! вы от Бога, и победили их; ибо Тот, Кто в вас, больше того, кто в мире.
4:4  ὑμεῖς ἐκ τοῦ θεοῦ ἐστε, τεκνία, καὶ νενικήκατε αὐτούς, ὅτι μείζων ἐστὶν ὁ ἐν ὑμῖν ἢ ὁ ἐν τῶ κόσμῳ.
4:4. vos ex Deo estis filioli et vicistis eos quoniam maior est qui in vobis est quam qui in mundo
You are of God, little children, and have overcome him. Because greater is he that is in you, than he that is in the world.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: В утешение и подкрепление верующих Апостол возвещает им, что победа истинного учения евангельского над лжеучением несомненна (ср. ниже V:4), так как Дух Божий или Дух Христов, обитающий в верных, безмерно больше того духа воли, который действует в боговраждебном мире вообще, в особенности же в лжеучителях. Это апостольское утешение верующим вполне соответствует изречению Самого Господа к ученикам в Его прощальной беседе: "дерзайте, ибо Я победил мир" (Ин 16:33), и подобно этому обетованию Господа, сильно было внести полное ободрение в сердца христиан. Но пастырская любовь и попечение Апостола обращает и на другую сторону дела. Апостол "дает им еще другой признак для узнания лжепророков, в том, что немало печалило простецов из самых верных. Некоторые из них, естественно, могли скорбеть, видя, что тех многие принимают весьма усердно, а их презирают. Апостол и говорит: не скорбите, если многие вас презирают, а их принимают, ибо подобное стремится к подобному. Они от мира и говорят мирское, т. е., учат плотским пожеланиям, почему и слушателей имеют таких же, т. е. развратные развратных. А мы, будучи от Бога и удалившись от мирских похотей, становимся для них неприятными. Нас же слушает тот, кто живет целомудренно и посему знает Бога и готов слушать нас" (Феофил.). В последних словах ст. 6: Апостол, суммируя все сказанное о различении духов, "как бы прилагает печать к сказанному" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Danger of Antichristian Spirit.A. D. 80.
4 Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. 5 They are of the world: therefore speak they of the world, and the world heareth them. 6 We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.

In these verses the apostle encourages the disciples against the fear and danger of this seducing antichristian spirit, and that by such methods as these:-- 1. He assures them of a more divine principle in them: "You are of God, little children, v. 4. You are God's little children. We are of God, v. 6. We are born of God, taught of God, anointed of God, and so secured against infectious fatal delusions. God has his chosen, who shall not be mortally seduced." 2. He gives them hope of victory: "And have overcome them, v. 4. You have hitherto overcome these deceivers and their temptations, and there is good ground of hope that you will do so still, and that upon these two accounts:"-- (1.) "There is a strong preserver within you: Because greater is he that is in you than he that is in the world, v. 4. The Spirit of God dwells in you, and that Spirit is more mighty than men of devils." It is a great happiness to be under the influence of the Holy Ghost. (2.) "You are not of the same temper with these deceivers. The Spirit of God hath framed your mind for God and heaven; but they are of the world. The spirit that prevails in them leads them to this world; their heart is addicted thereto; they study the pomp, the pleasure, and interest of the world: and therefore speak they of the world; they profess a worldly messiah and saviour; they project a worldly kingdom and dominion; the possessions and treasures of the world would they engross to themselves, forgetting that the true Redeemer's kingdom is not of this world. This worldly design procures them proselytes: The world heareth them, v. 5. They are followed by such as themselves: the world will love its own, and its own will love it. But those are in a fair way to conquer pernicious seductions who have conquered the love of this seducing world." Then, 3. He represents to them that though their company might be the smaller, yet it was the better; they had more divine and holy knowledge: "He that knoweth God heareth us. He who knows the purity and holiness of God, the love and grace of God, the truth and faithfulness of God, the ancient word and prophecies of God, the signals and testimonials of God, must know that he is with us; and he who knows this will attend to us, and abide with us." He that is well furnished with natural religion will the more faithfully cleave to Christianity. He that knoweth God (in his natural and moral excellences, revelations, and works) heareth us, v. 6. As, on the contrary, "He that is not of God heareth not us. He who knows not God regards not us. He that is not born of God (walking according to his natural disposition) walks not with us. The further any are from God (as appears in all ages) the further they are from Christ and his faithful servants; and the more addicted persons are to this world the more remote they are from the spirit of Christianity. Thus you have a distinction between us and others: Hereby know we the Spirit of truth and the spirit of error, v. 6. This doctrine concerning the Saviour's person leading you from the world to God is a signature of the Spirit of truth, in opposition to the spirit of error. The more pure and holy any doctrine is the more likely is it to be of God."
Adam Clarke: Commentary on the Bible - 1831
4:4: Ye are of God - Ye are under the influence of the Divine Spirit, and have overcome them - your testimony, proceeding from the Spirit of Christ, has invalidated theirs which has proceeded from the influence of Satan; for greater is the Holy Spirit which is in you, than the spirit which is in the world.
Albert Barnes: Notes on the Bible - 1834
4:4: Ye are of God - You are of his family; you have embraced his truth, and imbibed his Spirit.
Little children - Notes, Jo1 2:1.
And have overcome them - Have triumphed over their arts and temptations; their endeavors to draw you into error and sin. The word them in this place seems to refer to the false prophets or teachers who collectively constituted antichrist. The meaning is, that they had frustrated or thwarted all their attempts to turn them away from the truth.
Because greater is he that is in you, than he that is in the world - God, who dwells in your hearts, and by whose strength and grace alone you have been enabled to achieve this victory, is more mighty than Satan, who rules in the hearts of the people of this world, and whose seductive arts are seen in the efforts of these false teachers. The apostle meant to say that it was by no power of their own that they achieved this victory, but it was to be traced solely to the fact that God dwelt among them, and had preserved them by his grace. What was true then is true now. He who dwells in the hearts of Christians by his Spirit, is infinitely more mighty than Satan, "the ruler of the darkness of this world;" and victory, therefore, over all his arts and temptations may be sure. In his conflicts with sin, temptation, and error, the Christian should never despair, for his God will insure him the victory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: are: Jo1 4:6, Jo1 4:16, Jo1 3:9, Jo1 3:10, Jo1 5:19
and have: Jo1 2:13, Jo1 5:4; Rom 8:37; Eph 6:10, Eph 6:13; Rev 12:11
greater: Jo1 4:13, Jo1 4:16, Jo1 3:24; Joh 10:28-30, Joh 14:17-23, Joh 17:23; Rom 8:10, Rom 8:11; Co1 6:13; Co2 6:16; Eph 3:17
than: Jo1 5:19 *Gr: Joh 12:31, Joh 14:30, Joh 16:11; Co1 2:12; Co2 4:4; Eph 2:2, Eph 6:12
Geneva 1599
(3) Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.
(3) He comforts the elect with a most sure hope of victory: but yet so, that he teaches them that they fight not with their own power, but with the virtue and power of God.
John Gill
Ye are of God, little children,.... This, with what follows, is said for the comfort of the saints, and to deliver them from the fears of being drawn aside by the delusions of the false prophets, and antichrists; since they belonged to God, were his elect, and therefore could not be finally and totally seduced; they were the children of God by adopting grace, and could not become the servants of men; they were born of God, and so were kept by the power of God unto salvation, as all that are begotten unto a lively hope are; they were enlightened by the Spirit of God, and had a discerning of truth from error, and therefore could not be imposed upon:
and have overcome them; the false prophets, being in a good cause, fighting the good fight of faith, and having good weapons, particularly the sword of the Spirit, which is the word of God, and invincible arguments from thence; and also gracious assistance from the Spirit of God, who gives a mouth that none can shut, and wisdom that none can resist; as well as an inward experience of the truth, and power of Gospel doctrines: a testimony within themselves, which will stand the whole shock and opposition of the enemy: the Vulgate Latin version reads, "and have overcome him"; antichrist, whose spirit was then in the world; or the world itself, or Satan, the god of the world; and so the Ethiopic version reads, "and have overcome the evil one", as in 1Jn 2:13; the reason of which victory, and which adds to the comfort and support of saints in their present warfare, is,
because greater is he that is in you, than he that is in the world; by "he that is in the world" is meant either the devil, the prince and god of the world, and who goes up and down in it, dwells in the hearts of the men of it, under whose influence they are, and in whom he works effectually; or antichrist, whose spirit was now in the world, and whose doctrine was propagated by the false teachers, in whom he began to appear; but he that is in the saints, either God who dwells in them, and their in him, 1Jn 4:15; is mightier than the man of sin, and his emissaries, to keep and preserve from all corruptions, and every false way; or Christ, who dwells in their hearts by faith, and is stronger than the strong man armed, and able to save and deliver out of his hands; or the Spirit of God; and so the Arabic version reads, "the Spirit that is in you"; who is in the saints, as a spirit of regeneration and sanctification, as a spirit of adoption, and the earnest of their inheritance; he is able to carry on the work of grace in them, and finish it, and will do it; and he, as a spirit of truth, is more powerful than the spirit of error; and when the enemy comes in like a flood, or pours in a flood of errors and heresies, he lifts up a standard against him, causes him to fly, and secures the saints from being carried away with it: compare with this the Septuagint version of Ps 124:1, "if it had not been the Lord who was on our side"; which render it thus, "if the Lord had not been in us".
John Wesley
Ye have overcome these seducers, because greater is the Spirit of Christ that is in you than the spirit of antichrist that is in the world.
Robert Jamieson, A. R. Fausset and David Brown
Ye--emphatical: YE who confess Jesus: in contrast to "them," the false teachers.
overcome them-- (1Jn 5:4-5); instead of being "overcome and brought into (spiritual) bondage" by them (2Pet 2:19). Jn 10:8, Jn 10:5, "the sheep did not hear them": "a stranger will they not follow, but will flee from him: for they know not the voice of strangers."
he that is in you--God, of whom ye are.
he that is in the word--the spirit of Antichrist, the devil, "the prince of this world."
4:54:5: Նոքա յաշխարհէ են, վասն այնորիկ յաշխարհէ խօսին, եւ աշխարհ լսէ՛ նոցա[3187]։ [3187] Ոմանք. Նոքա յաշխարհէ էին։
5 Նրանք աշխարհից են. դրա համար էլ աշխարհի բաների մասին են խօսում. եւ աշխարհը լսում է նրանց:
5 Անոնք աշխարհէն են, ասոր համար աշխարհի վրայով կը խօսին եւ աշխարհ մտիկ կ’ընէ անոնց։
Նոքա յաշխարհէ են, վասն այնորիկ յաշխարհէ խօսին, եւ աշխարհ լսէ նոցա:

4:5: Նոքա յաշխարհէ են, վասն այնորիկ յաշխարհէ խօսին, եւ աշխարհ լսէ՛ նոցա[3187]։
[3187] Ոմանք. Նոքա յաշխարհէ էին։
5 Նրանք աշխարհից են. դրա համար էլ աշխարհի բաների մասին են խօսում. եւ աշխարհը լսում է նրանց:
5 Անոնք աշխարհէն են, ասոր համար աշխարհի վրայով կը խօսին եւ աշխարհ մտիկ կ’ընէ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
4:55: Они от мира, потому и говорят по-мирски, и мир слушает их.
4:5  αὐτοὶ ἐκ τοῦ κόσμου εἰσίν· διὰ τοῦτο ἐκ τοῦ κόσμου λαλοῦσιν καὶ ὁ κόσμος αὐτῶν ἀκούει.
4:5. αὐτοὶ (them) ἐκ (out) τοῦ (of-the-one) κόσμου (of-a-configuration) εἰσίν: (they-be) διὰ (through) τοῦτο (to-the-one-this) ἐκ (out) τοῦ (of-the-one) κόσμου (of-a-configuration) λαλοῦσιν (they-speak-unto) καὶ (and) ὁ (the-one) κόσμος (a-configuration) αὐτῶν (of-them) ἀκούει. (it-heareth)
4:5. ipsi de mundo sunt ideo de mundo loquuntur et mundus eos auditThey are of the world. Therefore of the world they speak: and the world heareth them.
5. They are of the world: therefore speak they of the world, and the world heareth them.
They are of the world: therefore speak they of the world, and the world heareth them:

5: Они от мира, потому и говорят по-мирски, и мир слушает их.
4:5  αὐτοὶ ἐκ τοῦ κόσμου εἰσίν· διὰ τοῦτο ἐκ τοῦ κόσμου λαλοῦσιν καὶ ὁ κόσμος αὐτῶν ἀκούει.
4:5. ipsi de mundo sunt ideo de mundo loquuntur et mundus eos audit
They are of the world. Therefore of the world they speak: and the world heareth them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:5: They are of the world - This was one of the marks by which those who had the spirit of antichrist might be known. They belonged not to the church of God, but to the world. They had its spirit; they acted on its principles; they lived for it. Compare the notes at Jo1 2:15.
Therefore speak they of the world - Compare the notes at Joh 3:31. This may mean either that their conversation pertained to the things of this world, or that they were wholly influenced by the love of the world, and not by the Spirit of God, in the doctrines which they taught. The general sense is, that they had no higher ends and aims than they have who are influenced only by worldly plans and expectations. It is not difficult to distinguish, even among professed Christians and Christian teachers, those who are heavenly in their conversation from those who are influenced solely by the spirit of the world. "Out of the abundance of the heart the mouth speaketh," and the general turn of a man's conversation will show what "spirit is within him."
And the world heareth them - The people of the world - the frivoulous ones, the rich, the proud, the ambitious, the sensual - receive their instructions, and recognize them as teachers and guides, for their views accord with their own. See the notes at Joh 15:19. A professedly religious teacher may always determine much about himself by knowing what class of people are pleased with him. A professed Christian of any station in life may determine much about his evidences of piety, by asking himself what kind of persons desire his friendship, and wish him for a companion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: are: Psa 17:4; Luk 16:8; Joh 3:31, Joh 7:6, Joh 7:7, Joh 8:23, Joh 15:19, Joh 15:20, Joh 17:14, Joh 17:16; Rev 12:9
and: Isa 30:10, Isa 30:11; Jer 5:31, Jer 29:8; Mic 2:11; Joh 15:19, Joh 17:14; Ti2 4:3; Pe2 2:2, Pe2 2:3
Geneva 1599
(4) They are of the world: therefore speak they of the world, and the world heareth them.
(4) He brings a reason why the world receives these teachers more willingly than the true: that is, because they speak nothing but that which is worldly: which is another note also to know the doctrine of antichrist by.
John Gill
They are of the world,.... That is, the false prophets and teachers that were gone into the world, and had the spirit of antichrist in them; these were as they were when they came into the world, under the pollution, guilt, and dominion of sin, in a state of unregeneracy, carnality, and darkness; they properly belonged unto it, and walked after the course of it, and were under the influence of the god of it, who led them into error; and were sensual, and indulged themselves in worldly lusts, and were seeking after worldly things; supposed that gain was godliness, and had men's persons in admiration because of advantage; their nature and disposition, their principles and practices, and their ends and views, were worldly; and were quite different from Christ and his apostles, Jn 17:14,
therefore speak they of the world; they speak the wisdom of the world, or that in which the world thinks wisdom lies, and cry up for true knowledge, and right principles; and this they do with the enticing words of man's wisdom, or in words which man's wisdom teacheth; speaking great swelling words of vanity, which take with vain and carnal minds; and preach doctrines suited to their own taste, and the taste of others, as carnal and worldly men; such as the purity of human nature, in its first conception and birth, its freedom from any original corruption, and from any concern with the sin of Adam, only with actual sin of its own; and the power of it to do that which is good, keep the law of God, and obtain his favour; the non-necessity of any internal work of efficacious grace, a reformation of life and manners being thought sufficient to render a man acceptable to God, and prepare him for eternal happiness; the doctrine of justification and salvation by works; all which are pleasing to carnal men: hence it follows,
and the world heareth them; the wicked of the world; worldly and unregenerate men attend on their ministry, approve of what they deliver, and receive it with pleasure, and believe it: this expresses both the quality of the hearers of false teachers, that they are that part of the world, the worse part of it, which lies in wickedness; and the quantity of them, the greater part of the world, as it was foretold by Christ, and his apostles, that they should deceive many, that many should follow their pernicious ways, and that they should draw many disciples after them; wherefore the numbers that attend such persons, as it need not be wondered at, since both preachers and hearers, and the doctrines preached and heard, are all alike, they are of the world, so it should not be stumbling to the people of God.
John Wesley
They - Those false prophets. Are of the world - Of the number of those that know not God. Therefore speak they of the world - From the same principle, wisdom, spirit; and, of consequence, the world heareth them - With approbation.
Robert Jamieson, A. R. Fausset and David Brown
of the world--They derive their spirit and teaching from the world, "unregenerate human nature, ruled over and possessed by Satan, the prince of this world" [ALFORD].
speak they of the word--They draw the matter of their conversation from the life, opinions, and feelings of the world.
the world heareth them-- (Jn 15:18-19). The world loves its own.
4:64:6: Մեք յԱստուծո՛յ եմք, որ զԱստուած ճանաչէ լսէ մեզ, եւ որ չէ՛ յԱստուծոյ՝ ո՛չ լսէ մեզ. այսուիկ ճանաչեմք զՀոգին ճշմարտութեան, եւ զհոգին խաբէութեան[3188]։[3188] Ոմանք. Եւ որ ոչ է յԱստուծոյ... ճշմարտութեան, եւ զհոգին մոլորութեան։
6 Մենք Աստծուց ենք. ով Աստծուն ճանաչում է, լսում է մեզ, իսկ ով Աստծուց չէ, չի լսում մեզ: Սրանից է, որ ճանաչում ենք ճշմարտութեան Հոգին եւ խաբէութեան հոգին:
6 Մենք Աստուծմէ ենք։ Ան որ Աստուած կը ճանչնայ, մեզի մտիկ կ’ընէ։ Ան որ Աստուծմէ չէ, մեզի մտիկ չ’ըներ. ասով կը ճանչնանք ճշմարտութեան Հոգին ու խաբէութեան հոգին։
Մեք յԱստուծոյ եմք. որ զԱստուած ճանաչէ` լսէ մեզ, եւ որ չէ յԱստուծոյ` ոչ լսէ մեզ. այսուիկ ճանաչեմք զՀոգին ճշմարտութեան եւ զհոգին խաբէութեան:

4:6: Մեք յԱստուծո՛յ եմք, որ զԱստուած ճանաչէ լսէ մեզ, եւ որ չէ՛ յԱստուծոյ՝ ո՛չ լսէ մեզ. այսուիկ ճանաչեմք զՀոգին ճշմարտութեան, եւ զհոգին խաբէութեան[3188]։
[3188] Ոմանք. Եւ որ ոչ է յԱստուծոյ... ճշմարտութեան, եւ զհոգին մոլորութեան։
6 Մենք Աստծուց ենք. ով Աստծուն ճանաչում է, լսում է մեզ, իսկ ով Աստծուց չէ, չի լսում մեզ: Սրանից է, որ ճանաչում ենք ճշմարտութեան Հոգին եւ խաբէութեան հոգին:
6 Մենք Աստուծմէ ենք։ Ան որ Աստուած կը ճանչնայ, մեզի մտիկ կ’ընէ։ Ան որ Աստուծմէ չէ, մեզի մտիկ չ’ըներ. ասով կը ճանչնանք ճշմարտութեան Հոգին ու խաբէութեան հոգին։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: Мы от Бога; знающий Бога слушает нас; кто не от Бога, тот не слушает нас. По сему-то узнаём духа истины и духа заблуждения.
4:6  ἡμεῖς ἐκ τοῦ θεοῦ ἐσμεν· ὁ γινώσκων τὸν θεὸν ἀκούει ἡμῶν, ὃς οὐκ ἔστιν ἐκ τοῦ θεοῦ οὐκ ἀκούει ἡμῶν. ἐκ τούτου γινώσκομεν τὸ πνεῦμα τῆς ἀληθείας καὶ τὸ πνεῦμα τῆς πλάνης.
4:6. ἡμεῖς (We) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐσμέν: (we-be) ὁ (the-one) γινώσκων (acquainting) τὸν (to-the-one) θεὸν (to-a-Deity) ἀκούει (it-heareth) ἡμῶν, (of-us,"ὃς (which) οὐκ (not) ἔστιν (it-be) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) οὐκ (not) ἀκούει (it-heareth) ἡμῶν. (of-us) ἐκ (Out) τούτου (of-the-one-this) γινώσκομεν (we-acquaint) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τῆς (of-the-one) ἀληθείας (of-an-un-secluding-of) καὶ (and) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τῆς (of-the-one) πλάνης. (of-a-wandering)
4:6. nos ex Deo sumus qui novit Deum audit nos qui non est ex Deo non audit nos in hoc cognoscimus Spiritum veritatis et spiritum errorisWe are of God. He that knoweth God heareth us. He that is not of God heareth us not. By this we know the spirit of truth and the spirit of error.
6. We are of God: he that knoweth God heareth us; he who is not of God heareth us not. By this we know the spirit of truth, and the spirit of error.
We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error:

6: Мы от Бога; знающий Бога слушает нас; кто не от Бога, тот не слушает нас. По сему-то узнаём духа истины и духа заблуждения.
4:6  ἡμεῖς ἐκ τοῦ θεοῦ ἐσμεν· ὁ γινώσκων τὸν θεὸν ἀκούει ἡμῶν, ὃς οὐκ ἔστιν ἐκ τοῦ θεοῦ οὐκ ἀκούει ἡμῶν. ἐκ τούτου γινώσκομεν τὸ πνεῦμα τῆς ἀληθείας καὶ τὸ πνεῦμα τῆς πλάνης.
4:6. nos ex Deo sumus qui novit Deum audit nos qui non est ex Deo non audit nos in hoc cognoscimus Spiritum veritatis et spiritum erroris
We are of God. He that knoweth God heareth us. He that is not of God heareth us not. By this we know the spirit of truth and the spirit of error.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:6: We are of God - We, apostles, have the Spirit of God, and speak and teach by that Spirit. He that knoweth God - who has a truly spiritual discernment, heareth us - acknowledges that our doctrine is from God; that it is spiritual, and leads from earth to heaven.
Hereby know we the Spirit of truth - The doctrine and teacher most prized and followed by worldly men, and by the gay, giddy, and garish multitude, are not from God; they savor of the flesh, lay on no restraints, prescribe no cross-bearing, and leave every one in full possession of his heart's lusts and easily besetting sins. And by this, false doctrine and false teachers are easily discerned.
Albert Barnes: Notes on the Bible - 1834
4:6: We are of God - John here, doubtless, refers to himself, and to those who taught the same doctrines which he did. He takes it for granted that those to whom he wrote would admit this, and argues from it as an indisputable truth. He had given them such evidence of this, as to establish his character and claims beyond a doubt; and he often refers to the fact that he was what he claimed to be, as a point which was so well established that no one would call it in question. See Joh 19:35; Joh 21:24; Jo3 1:12. Paul, also, not unfrequently refers to the same thing respecting himself; to the fact - a fact which no one would presume to call in question, and which might be regarded as the basis of an argument - that he and his fellow apostles were what they claimed to be. See Co1 15:14-15; Th1 2:1-11. Might not, and ought not, all Christians, and all Christian ministers, so to live that the same thing might be assumed in regard to them in their contact with their fellow-men; that their characters for integrity and purity might be so clear that no one would be disposed to call them in question? There are such men in the church and in the ministry now; why might not all be such?
He that knoweth God, heareth us - Every one that has a true acquaintance with the character of God will receive our doctrine. John might assume this, for it was not doubted, he presumed, that he was an apostle and a good man; and if this were admitted, it would follow that those who feared and loved God would receive what he taught.
Hereby - By this; to wit, by the manner in which they receive the doctrines which we have taught.
Know we the spirit of truth, and the spirit of error - We can distinguish those who embrace the truth from those who do not. Whatever pretensions they might set up for piety, it was clear that if they did not embrace the doctrines taught by the true apostles of God, they could not be regarded as his friends; that is, as true Christians. It may be added that the same test is applicable now. They who do not receive the plain doctrines laid down in the word of God, whatever pretensions they may make to piety, or whatever zeal they may evince in the cause which they have espoused, can have no well-founded claims to the name Christian. One of the clearest evidences of true piety is a readiness to receive all that God has taught. Compare Mat 18:1-3; Mar 10:15; Jam 1:19-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: We are: Jo1 4:4; Mic 3:8; Rom 1:1; Co1 2:12-14; Pe2 3:2; Jde 1:17
he that knoweth: Jo1 4:8; Luk 10:22; Joh 8:19, Joh 8:45-50, Joh 10:27, Joh 13:20, Joh 18:37, Joh 20:21; Co1 14:37; Co2 10:7; Th2 1:8
Hereby: Jo1 4:1; Isa 8:20
the spirit of truth: Joh 14:17, Joh 15:26
and: Isa 29:10; Hos 4:12; Mic 2:11; Rom 11:8; Th2 2:9-11
Geneva 1599
(5) We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the (e) spirit of truth, and the spirit of error.
(5) He testifies to them that his doctrine and the doctrine of his companions, is the assured word of God which of necessity we have boldly to set against all the mouths of the whole world, and thereby discern the truth from falsehood.
(e) True prophets, against whom are false prophets, that is, those who err and lead others into error.
John Gill
We are of God,.... Not only as the chosen of God, the children of God, regenerated ones, and believers, but as ministers of the Gospel; they were chosen, and called, and sent of God to preach the Gospel, and were qualified for it, by gifts received from him, and had their doctrine from him, as well as their commission and mission: they were not of the world, and therefore did not speak of the world, nor things suited to worldly men; but being of God, they spoke the words of God, which were agreeable to him, which made for the glory of the three divine Persons, and were consistent with the divine perfections; which maintained the honour and dignity of the persons in the Godhead; which magnified the grace of God in salvation, and debased the creature:
he that knoweth God; not only as the God of nature and providence, but as in Christ, and that not only professionally, but practically; that has an experimental knowledge of him, that knows him as exercising lovingkindness, having tasted of his grace and goodness; that knows him so as to trust in him, and love him; for such a knowledge of God is meant, as has true real affection to him joined with it; so that it is he that loves his name, his glory, his truths, and his ordinances: he
heareth us: not only externally, constantly attending on the ministry of the word, as such do; but internally, understanding what is heard, receiving it in love, cordially embracing it, and firmly believing it, and acting according to it:
he that is not of God; who is not born of God, but is as he was when born into the world, and is of it: and who does not righteousness, nor loves his brother, nor confesses the divinity, humanity, and offices of Christ, and so is not on the side of truth, nor has the truth of grace in him; see 1Jn 3:10; such a man
heareth not us; he is a mere natural man, a carnal and unregenerate man; and such an one cannot attend on a Gospel ministry, or receive Gospel doctrines, which are with him senseless, stupid, and foolish notions, yea, foolishness itself; nor can he know and understand them through ignorance, and want, of a spiritual discerning; they are hard sayings, and he cannot hear, nor bear them; and when this is the case, it is a plain token of unregeneracy, and that such persons are not of God; see Jn 8:47.
Hereby know we the spirit of truth, and the spirit of error; the difference between truth and error; can distinguish one from another, and discern who are the true ministers of Christ, and who are the false teachers; for not only the word of God, the Scriptures of truth, are the test and standard, the touchstone to bring them to, and try them by; and the doctrines they severally bring show who they are; but even their very hearers distinguish them. Spirits, or men pretending to the Spirit of God, may be known in a great measure by their followers; they who have the spirit of error, and are of the world, they are followed, and caressed, and applauded by the men of the world, by unregenerate persons; they who have the spirit of truth, and are of God, they are heard and approved of, and embraced by spiritual men, by such who know God in Christ, and have tasted that the Lord is gracious.
John Wesley
We - Apostles. Are of God - Immediately taught, and sent by him. Hereby we know - From what is said, 1Jn 4:2-6.
Robert Jamieson, A. R. Fausset and David Brown
We--true teachers of Christ: in contrast to them.
are of God--and therefore speak of God: in contrast to "speak they of the world," 1Jn 4:5.
knoweth God--as his Father, being a child "of God" (1Jn 2:13-14).
heareth us--Compare Jn 18:37, "Every one that is of the truth, heareth My voice."
Hereby-- (1Jn 4:2-6); by their confessing, or not confessing, Jesus; by the kind of reception given them respectively by those who know God, and by those who are of the world and not of God.
spirit of truth--the Spirit which comes from God and teaches truth.
spirit of error--the spirit which comes from Satan and seduces into error.
4:74:7: Սի՛րելիք՝ սիրեսցո՛ւք զմիմեանս, զի սէր յԱստուծո՛յ է. եւ ամենայն որ սիրէ՝ յԱստուծո՛յ է ծնեալ, եւ ճանաչէ՛ զԱստուած։
7 Սիրելինե՛ր, սիրենք միմեանց, քանի որ սէրն Աստծուց է. եւ ամէն ոք, ով սիրում է, Աստծուց է ծնուած եւ ճանաչում է Աստծուն:
7 Սի՛րելիներ, մէկզմէկ սիրենք, վասն զի սէրը Աստուծմէ է։ Ամէն ով որ կը սիրէ՝ Աստուծմէ ծնած է ու կը ճանչնայ Աստուած։
Սիրելիք, սիրեսցուք զմիմեանս, զի սէր յԱստուծոյ է. եւ ամենայն որ սիրէ` յԱստուծոյ է ծնեալ եւ ճանաչէ զԱստուած:

4:7: Սի՛րելիք՝ սիրեսցո՛ւք զմիմեանս, զի սէր յԱստուծո՛յ է. եւ ամենայն որ սիրէ՝ յԱստուծո՛յ է ծնեալ, եւ ճանաչէ՛ զԱստուած։
7 Սիրելինե՛ր, սիրենք միմեանց, քանի որ սէրն Աստծուց է. եւ ամէն ոք, ով սիրում է, Աստծուց է ծնուած եւ ճանաչում է Աստծուն:
7 Սի՛րելիներ, մէկզմէկ սիրենք, վասն զի սէրը Աստուծմէ է։ Ամէն ով որ կը սիրէ՝ Աստուծմէ ծնած է ու կը ճանչնայ Աստուած։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: Возлюбленные! будем любить друг друга, потому что любовь от Бога, и всякий любящий рожден от Бога и знает Бога.
4:7  ἀγαπητοί, ἀγαπῶμεν ἀλλήλους, ὅτι ἡ ἀγάπη ἐκ τοῦ θεοῦ ἐστιν, καὶ πᾶς ὁ ἀγαπῶν ἐκ τοῦ θεοῦ γεγέννηται καὶ γινώσκει τὸν θεόν.
4:7. Ἀγαπητοί , ( Excessed-off-unto ,"ἀγαπῶμεν (we-might-excess-off-unto) ἀλλήλους , ( to-one-to-other ) ὅτι (to-which-a-one) ἡ (the-one) ἀγάπη (an-excessing-off) ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐστίν, (it-be) καὶ (and) πᾶς (all) ὁ (the-one) ἀγαπῶν (excessing-off-unto,"ἐκ (out) τοῦ (of-the-one) θεοῦ (of-a-Deity) γεγέννηται (it-had-come-to-be-generated-unto) καὶ (and) γινώσκει (it-acquainteth) τὸν (to-the-one) θεόν. (to-a-Deity)
4:7. carissimi diligamus invicem quoniam caritas ex Deo est et omnis qui diligit ex Deo natus est et cognoscit DeumDearly beloved, let us love one another: for charity is of God. And every one that loveth is born of God and knoweth God.
7. Beloved, let us love one another: for love is of God; and every one that loveth is begotten of God, and knoweth God.
Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God:

7: Возлюбленные! будем любить друг друга, потому что любовь от Бога, и всякий любящий рожден от Бога и знает Бога.
4:7  ἀγαπητοί, ἀγαπῶμεν ἀλλήλους, ὅτι ἡ ἀγάπη ἐκ τοῦ θεοῦ ἐστιν, καὶ πᾶς ὁ ἀγαπῶν ἐκ τοῦ θεοῦ γεγέννηται καὶ γινώσκει τὸν θεόν.
4:7. carissimi diligamus invicem quoniam caritas ex Deo est et omnis qui diligit ex Deo natus est et cognoscit Deum
Dearly beloved, let us love one another: for charity is of God. And every one that loveth is born of God and knoweth God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-10: Раскрыв учение об истинном исповедании веры в воплотившегося Сына Божия и указав источник этого исповедания в Боге (ст. 2) в противоположность лжеучению лжепророков и антихристов, Апостол теперь показывает, что и вторая половина Божественной "заповеди" (II:23) - любовь к ближним, способность любит, их происходит также от Бога. Уясняя понятие любви, Апостол ставит ее в связь со знанием: подобно тому, как познание чего-либо предполагает некоторое родство познающего с познаваемым, и чем выше в нас расположение и интерес к предмету познания, почему еще древние говорили, что подобное познается подобным, - так подобное явление имеет место и в религиозной жизни, и в религиозном познании. Здесь, где только имеет место истинная любовь, там она образует нечто пришедшее к людям от Бога; кто любит, тому Бог открылся, следовательно, он знает Бога; рожденный от Бога (II:29; III:9) и будучи чадом Бога (III:1); любящий знает Бога не только верою, но и непосредственным внутренним чувством. Напротив, не любящий ближнего, тем более враждующий с ним (III:15), как человек душевный и не понимающий того, что происходит от Духа Божия (1Кор.2:14), неизбежно чужд правильного познания о Боге - потому что Бог есть любовь o qeiV agaph estin (ст. 8). Это - без сомнения, самое полное и самое глубокое определение нравственной природы Бога, и богословие никогда не могло создать более высокого и более отвечающего христианскому понятию о нравственном существе Бога определения, как это определение апостола любви. Св. Григорий Богослов говорит: "Если бы у нас кто спросил: что мы чествуем и чему поклоняемся? Ответ готов: мы чтим любовь. Ибо, по изречению Св. Духа, Бог наш любви есть, и наименование это благоугоднее Богу всякого другого имени" (сл. XXIII).

Но, возвещая учение о Боге, как о любви, Апостол имеет дело не с отвлеченною доктриною, а с действительным событием величайшей всемирно-исторической важности: с неизмеримым в своем значении событием посольства Богом в мир Единородного Сына Своего и принесенными Им на землю неоцененными благами жизни вечной (ст. 9). В этом именно открылась недомыслимая Любовь Божия к миру и человечеству (ст. 9; ср. III:16), и особенное величие этой любви видно из того, что она дарована была грешным людям без всякой с их стороны заслуги, напротив, при наличности тяжкой и многоразличной виновности их пред Богом (ст. 10; см. Рим 5:8; 8:32). Таким образом, источник любви заключается не в человеке, а в Боге.

"Как благостью называется потому, что по благости создал мир мысленный и чувственный, так из любви к нам послав Единородного Сына Своего в мир, показал через сие, что Он есть и любовь" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Brotherly Love.A. D. 80.
7 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. 8 He that loveth not knoweth not God; for God is love. 9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. 10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we ought also to love one another. 12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. 13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.

As the Spirit of truth is known by doctrine (thus spirits are to be tried), it is known by love likewise; and so here follows a strong fervent exhortation to holy Christian love: Beloved, let us love one another, v. 7. The apostle would unite them in his love, that he might unite them in love to each other: "Beloved, I beseech you, by the love I bear to you, that you put on unfeigned mutual love." This exhortation is pressed and urged with variety of argument: as,

I. From the high and heavenly descent of love: For love is of God. He is the fountain, author, parent, and commander of love; it is the sum of his law and gospel: And every one that loveth (whose spirit is framed to judicious holy love) is born of God, v. 7. The Spirit of God is the Spirit of love. The new nature in the children of God is the offspring of his love: and the temper and complexion of it is love. The fruit of the Spirit is love, Gal. v. 22. Love comes down from heaven.

II. Love argues a true and just apprehension of the divine nature: He that loveth knoweth God, v. 7. He that loveth not knoweth not God, v. 8. What attribute of the divine Majesty so clearly shines in all the world as his communicative goodness, which is love. The wisdom, the greatness, the harmony, and usefulness of the vast creation, which so fully demonstrate his being, do at the same time show and prove his love; and natural reason, inferring and collecting the nature and excellence of the most absolute perfect being, must collect and find that he is most highly good: and he that loveth not (is not quickened by the knowledge he hath of God to the affection and practice of love) knoweth not God; it is a convictive evidence that the sound and due knowledge of God dwells not in such a soul; his love must needs shine among his primary brightest perfections; for God is love (v. 8), his nature and essence are love, his will and works are primarily love. Not that this is the only conception we ought to have of him; we have found that he is light as well as love (ch. i. 5), and God is principally love to himself, and he has such perfections as arise from the necessary love he must bear to his necessary existence, excellence, and glory; but love is natural and essential to the divine Majesty: God is love. This is argued from the display and demonstration that he hath given of it; as, 1. That he hath loved us, such as we are: In this was manifest the love of God towards us (v. 9), towards us mortals, us ungrateful rebels. God commandeth his love towards us, in that, while we were yet sinners, Christ died for us, Rom. v. 8. Strange that God should love impure, vain, vile, dust and ashes! 2. That he has loved us at such a rate, at such an incomparable value as he has given for us; he has given his own, only-beloved, blessed Son for us: Because that God sent his only-begotten Son into the world, that we might live through him, v. 9. This person is in some peculiar distinguishing way the Son of God; he is the only-begotten. Should we suppose him begotten as a creature or created being, he is not the only-begotten. Should we suppose him a natural necessary eradication from the Father's glory or glorious essence, or substance, he must be the only-begotten: and then it will be a mystery and miracle of divine love that such a Son should be sent into our world for us! It may well be said, So (wonderfully, so amazingly, so incredibly) God loved the world. 3. That God loved us first, and in the circumstances in which we lay: Herein is love (unusual unprecedented love), not that we loved God, but that he loved us, v. 10. He loved us, when we had no love for him, when we lay in our guilt, misery, and blood, when we were undeserving, ill-deserving, polluted, and unclean, and wanted to be washed from our sins in sacred blood. 4. That he gave us his Son for such service and such an end. (1.) For such service, to be the propitiation for our sins; consequently to die for us, to die under the law and curse of God, to bear our sins in his own body, to be crucified, to be wounded in his soul, and pierced in his side, to be dead and buried for us (v. 10); and then, (2.) For such an end, for such a good and beneficial end to us--that we might live through him (v. 9), might live for ever through him, might live in heaven, live with God, and live in eternal glory and blessedness with him and through him: O what love is here! Then,

III. Divine love to the brethren should constrain ours: Beloved (I would adjure you by your interest in my love to remember), if God so loved us, we ought also to love one another, v. 11. This should be an invincible argument. The example of God should press us. We should be followers (or imitators) of him, as his dear children. The objects of the divine love should be the objects of ours. Shall we refuse to love those whom the eternal God hath loved? We should be admirers of his love, and lovers of his love (of the benevolence and complacency that are in him), and consequently lovers of those whom he loves. The general love of God to the world should induce a universal love among mankind. That you may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth his rain on the just and on the unjust, Matt. v. 45. The peculiar love of God to the church and to the saints should be productive of a peculiar love there: If God so loved us, we ought surely (in some measure suitably thereto) to love one another.

IV. The Christian love is an assurance of the divine inhabitation: If we love one another, God dwelleth in us, v. 12. Now God dwelleth in us, not by any visible presence, or immediate appearance to the eye (no man hath seen God at any time, v. 12), but by his Spirit (v. 13); or, "No man hath seen God at any time; he does not here present himself to our eye or to our immediate intuition, and so he does not in this way demand and exact our love; but he demands and expects it in that way in which he has thought meet to deserve and claim it, and that is in the illustration that he has given of himself and of his love (and thereupon of his loveliness too) in the catholic church, and particularly in the brethren, the members of that church. In them, and in his appearance for them and with them, is God to be loved; and thus, if we love one another, God dwelleth in us. The sacred lovers of the brethren are the temples of God; the divine Majesty has a peculiar residence there."

V. Herein the divine love attains a considerable end and accomplishment in us: "And his love is perfected in us, v. 12. It has obtained its completion in and upon us. God's love is not perfected in him, but in and with us. His love could not be designed to be ineffectual and fruitless upon us; when its proper genuine end and issue are attained and produced thereby, it may be said to be perfected; so faith is perfected by its works, and love perfected by its operations. When the divine love has wrought us to the same image, to the love of God, and thereupon to the love of the brethren, the children of God, for his sake, it is therein and so far perfected and completed, though this love of ours is not at present perfect, nor the ultimate end of the divine love to us." How ambitious should we be of this fraternal Christian love, when God reckons his own love to us perfected thereby! To this the apostle, having mentioned the high favour of God's dwelling in us, subjoins the note and character thereof: Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit, v. 13. Certainly this mutual inhabitation is something more noble and great than we are well acquainted with or can declare. One would think that to speak of God dwelling in us, and we in him, were to use words too high for mortals, had not God gone before us therein. What this indwelling imports has been briefly explained on ch. iii. 24. What it fully is must be left to the revelation of the blessed world. But this mutual inhabitation we know, says the apostle, because he hath given us of his spirit; he has lodged the image and fruit of his Spirit in our hearts (v. 13), and the Spirit that he hath given us appears to be his, or of him, since it is the Spirit of power, of zeal and magnanimity for God, of love to God and man, and of a sound mind, of an understanding well instructed in the affairs of God and religion, and his kingdom among men, 2 Tim. i. 7.
Adam Clarke: Commentary on the Bible - 1831
4:7: Beloved, let us love one another - And ever be ready to promote each other's welfare, both spiritual and temporal.
For love is of God - And ever acts like him; he loves man, and daily loads him with his benefits. He that loveth most has most of God in him; and he that loveth God and his neighbor, as before described and commanded, is born of God, εκ του Θεου &##x3b3;εγεννηται, is begotten of God - is a true child of his heavenly Father, for he is made a partaker of the Divine nature; and this his love to God and man proves.
Albert Barnes: Notes on the Bible - 1834
4:7: Beloved, let us love one another - This verse introduces a new topic, the consideration of which occupies the remainder of the chapter. See the Analysis. The subject is one on which John dwells more than on any other - that of love. His own character especially inclined him to the exercise of love; and the remarkable affection which the Lord Jesus had shown for him, seems to have had the effect to give this grace a special prominence in his views of what constituted true religion. Compare Joh 13:23. On the duty here enjoined, see the Joh 13:34-35 notes, and Jo1 3:11, Jo1 3:23 notes.
For love is of God -
(1) All true love has its origin in God.
(2) real love shows that we have his Spirit, and that we belong to him.
(3) it assimilates us to God, or makes us more and more like him.
What is here said by the apostle is based on the truth of what he elsewhere affirms, Jo1 4:8, that God is love. Hatred, envy, wrath, malice, all have their source in something else than God. He neither originates them, commends them, nor approves them.
And everyone that loveth, is born of God - Is a regenerated man. That is, everyone who has true love to Christians as such, or true brotherly love, is a true Christian. This cannot mean that everyone that loves his wife and children, his classmate, his partner in business, or his friend - his house, or his farms, or his horses, or his hounds, is a child of God; it must be understood as referring to the point under discussion. A man may have a great deal of natural affection toward his kindred; a great deal of benevolence in his character toward the poor and needy, and still he may have none of the love to which John refers. He may have no real love to God, to the Saviour, or to the children of God as such; and it would be absurd for such a one to argue because he loves his wife and children that therefore he loves God, or is born again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: let: Jo1 4:20, Jo1 4:21, Jo1 2:10, Jo1 3:10-23, Jo1 5:1
love is: Jo1 4:8; Deu 30:6; Gal 5:22; Th1 4:9, Th1 4:10; Ti2 1:7; Pe1 1:22
every: Jo1 4:12, Jo1 2:29, Jo1 3:14, Jo1 5:1
and knoweth: Joh 17:3; Co2 4:6; Gal 4:9
Geneva 1599
(6) Beloved, let us love one another: (7) for love is of God; and every one that loveth is born of God, and knoweth God.
(6) He returns to the commending of brotherly love and charity. (7) The first reason: because it is a very divine thing, and therefore very fitting for the sons of God: so that whoever is missing it cannot be said to know God correctly.
John Gill
Beloved, let its love one another,.... The apostle having finished what he proposed to say concerning the trying of spirits, returns to his former exhortation to brotherly love, and which comes with fresh force and strength; for since worldly men follow, hear, embrace, and cleave to the false teachers; such as are of God, and on the side of truth, should love one another, and their faithful ministers, and stand fast in one spirit by the truths of the Gospel, in opposition to every error:
for love is of God: to love one another is the command of God, it is his revealed will, and is well pleasing in his sight; it comes from him, is a gift of his grace, and a fruit of his Spirit, and which he teaches regenerate ones to exercise:
and everyone that loveth God, as the Alexandrian copy reads, or Christ, and the saints, who seem to be particularly meant:
is born of God; for love to the brethren is an evidence of regeneration; See Gill on 1Jn 3:14;
and knoweth God; he knows God in Christ, and therefore loves those who have the grace of God in them, and the image of Christ upon them; he knows the mind and will of God, being taught of God to love the brethren; and he knows the love of God, and has had an experience of the grace of God, which influences him to love the saints.
John Wesley
Let us love one another - From the doctrine he has just been defending he draws this exhortation. It is by the Spirit that the love of God is shed abroad in our hearts. Every one that truly loveth God and his neighbour is born of God.
Robert Jamieson, A. R. Fausset and David Brown
Resumption of the main theme (1Jn 2:29). Love, the sum of righteousness, is the test of our being born of God. Love flows from a sense of God's love to us: compare 1Jn 4:9 with 1Jn 3:16, which 1Jn 4:9 resumes; and 1Jn 4:13 with 1Jn 3:24, which similarly 1Jn 4:13 resumes. At the same time, 1Jn 4:7-21 is connected with the immediately preceding context, 1Jn 4:2 setting forth Christ's incarnation, the great proof of God's love (1Jn 4:10).
Beloved--an address appropriate to his subject, "love."
love--All love is from God as its fountain: especially that embodiment of love, God manifest in the flesh. The Father also is love (1Jn 4:8). The Holy Ghost sheds love as its first fruit abroad in the heart.
knoweth God--spiritually, experimentally, and habitually.
4:84:8: Եւ որ ո՛չն սիրէ՝ ո՛չ ճանաչէ զԱստուած, զի Աստուած սէ՛ր է[3189]։ [3189] Յոմանս պակասի. Եւ որ ոչն սիրէ ոչ ճանաչէ զԱստուած. զի Աստուած։
8 Իսկ նա, ով չի սիրում, չի ճանաչում Աստծուն, քանի որ Աստուած սէր է:
8 Ան որ չի սիրեր՝ Աստուած չի ճանչնար. վասն զի Աստուած սէր է։
Եւ որ ոչն սիրէ` ոչ ճանաչէ զԱստուած, զի Աստուած սէր է:

4:8: Եւ որ ո՛չն սիրէ՝ ո՛չ ճանաչէ զԱստուած, զի Աստուած սէ՛ր է[3189]։
[3189] Յոմանս պակասի. Եւ որ ոչն սիրէ ոչ ճանաչէ զԱստուած. զի Աստուած։
8 Իսկ նա, ով չի սիրում, չի ճանաչում Աստծուն, քանի որ Աստուած սէր է:
8 Ան որ չի սիրեր՝ Աստուած չի ճանչնար. վասն զի Աստուած սէր է։
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Кто не любит, тот не познал Бога, потому что Бог есть любовь.
4:8  ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν θεόν, ὅτι ὁ θεὸς ἀγάπη ἐστίν.
4:8. ὁ (The-one) μὴ (lest) ἀγαπῶν (excessing-off-unto) οὐκ (not) ἔγνω (it-had-acquainted) τὸν (to-the-one) θεόν, (to-a-Deity,"ὅτι (to-which-a-one) ὁ (the-one) θεὸς (a-Deity) ἀγάπη (an-excessing-off) ἐστίν. (it-be)
4:8. qui non diligit non novit Deum quoniam Deus caritas estHe that loveth not knoweth not God: for God is charity.
8. He that loveth not knoweth not God; for God is love.
He that loveth not knoweth not God; for God is love:

8: Кто не любит, тот не познал Бога, потому что Бог есть любовь.
4:8  ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν θεόν, ὅτι ὁ θεὸς ἀγάπη ἐστίν.
4:8. qui non diligit non novit Deum quoniam Deus caritas est
He that loveth not knoweth not God: for God is charity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:8: He that loveth not - As already described, knoweth not God - has no experimental knowledge of him.
God is love - An infinite fountain of benevolence and beneficence to every human being. He hates no thing that he has made. He cannot hate, because he is love. He causes his sun to rise on the evil and the good, and sends his rain on the just and the unjust. He has made no human being for perdition, nor ever rendered it impossible, by any necessitating decree, for any fallen soul to find mercy. He has given the fullest proof of his love to the whole human race by the incarnation of his Son, who tasted death for every man. How can a decree of absolute, unconditional reprobation, of the greater part or any part of the human race, stand in the presence of such a text as this? It has been well observed that, although God is holy, just, righteous, etc., he is never called holiness, justice, etc., in the abstract, as he is here called Love. This seems to be the essence of the Divine nature, and all other attributes to be only modifications of this.
Albert Barnes: Notes on the Bible - 1834
4:8: He that loveth not, knoweth not God - Has no true acquaintance with God; has no just views of him, and no right feelings toward him. The reason for this is implied in what is immediately stated, that "God is love," and of course if they have no love reigning in their hearts, they cannot pretend to be like him.
For God is love - He is not merely benevolent, he is benevolence itself. Compare the notes at Co2 13:11. Never was a more important declaration made than this; never was more meaning crowded into a few words than in this short sentence - "God is love." In the darkness of this world of sin - in all the sorrows that come now upon the race, and that will come upon the wicked hereafter - we have the assurance that a God of infinite benevolence rules over all; and though we may not be able to reconcile all that occurs with this declaration, or see how the things which he has permitted to take place are consistent with it, yet in the exercise of faith on his own declarations we may find consolation in "believing" that it is so, and may look forward to a period when all his universe shall see it to be so. In the midst of all that occurs on the earth of sadness, sin, and sorrow, there are abundant evidences that God is love.
In the original structure of things before sin entered, when all was pronounced "good;" in the things designed to promote happiness, where the only thing contemplated is happiness, and where it would have been as easy to have caused pain; in the preservation of a guilty race, and in granting that race the opportunity of another trial; in the ceaseless provision which God is making in his providence for the wants of unnumbered millions of his creatures; in the arrangements made to alleviate sorrow, and to put an end to it; in the gift of a Saviour more than all, and in the offer of eternal life on terms simple and easy to be complied with - in all these things, which are the mere expressions of love, not one of which would have been found under the government of a malignant being, we see illustrations of the sublime and glorious sentiment before us, that "God is love." Even in this world of confusion, disorder, and darkness, we have evidence sufficient to prove that he is benevolent, but the full glory and meaning of that truth will be seen only in heaven. Meantime, let us hold on to the truth that he is love. Let us believe that he sincerely desires our good, and that what seems dark to us may be designed for our welfare; and amidst all the sorrows and disappointments of the present life, let us feel that our interests and our destiny are in the hands of the God of love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: knoweth: Jo1 2:4, Jo1 2:9, Jo1 3:6; Joh 8:54, Joh 8:55
God is: Jo1 1:5; Exo 34:6, Exo 34:7; Psa 86:5, Psa 86:15; Co2 13:11; Eph 2:4; Heb 12:29
Geneva 1599
He that loveth not knoweth not God; (8) for God is love.
(8) A confirmation: for it is the nature of God to love men, of which we have a most manifest proof above all other, in that of his only free and infinite good will towards us his enemies, he delivered to death, not a common man, but his own Son, indeed his only begotten Son, to the end that we being reconciled through his blood might be partakers in his everlasting glory.
John Gill
He that loveth not, knoweth not God,.... If a man loves not the children of God, those that are born of him, he does not know, so as to love God, the Father of them; for to pretend love to God, the begetter of them, whom he sees not, and not love those who are begotten by him, and are visible objects of respect, is a contradiction, and cannot be reconciled: see 1Jn 4:20. This clause is left out in the Ethiopic version, and is transposed in the Syriac version, which reads the text thus, "for God, is love, and whoever loveth not, knoweth not God". By which reading, the following reason stands in close connection with 1Jn 4:7.
For God is love; he loves himself; there is an entire love between the three divine Persons, who are in the strictest, and in the most inconceivable and inexpressible manner affected to each other; their love is natural and essential: God loves all his creatures as such, nor does he hate any of them, as so considered; and he bears an everlasting, unchangeable, and invariable love to his elect in Christ Jesus; of which an instance is given in the following verses, and is a reason why the saints should love one another; that they might be like their heavenly Father, by whom they are begotten, and of whom they are born, and whose children they are; seeing he is love itself, and in his breast is nothing else but love. So the Shekinah is, by the Cabalistic Jews (t), called "love".
(t) Shirhashirim Rabba, fol. 15. 1. & Lex. Cabal. p. 43, 44.
John Wesley
God is love - This little sentence brought St. John more sweetness, even in the time he was writing it, than the whole world can bring. God is often styled holy, righteous, wise; but not holiness, righteousness, or wisdom in the abstract, as he is said to be love; intimating that this is his darling, his reigning attribute, the attribute that sheds an amiable glory on all his other perfections.
Robert Jamieson, A. R. Fausset and David Brown
knoweth not--Greek aorist: not only knoweth not now, but never knew, has not once for all known God.
God is love--There is no Greek article to love, but to God; therefore we cannot translate, Love is God. God is fundamentally and essentially LOVE: not merely is loving, for then John's argument would not stand; for the conclusion from the premises then would be this, This man is not loving: God is loving; therefore he knoweth not God IN SO FAR AS GOD IS LOVING; still he might know Him in His other attributes. But when we take love as God's essence, the argument is sound: This man doth not love, and therefore knows not love: God is essentially love, therefore he knows not God.
4:94:9: Եւ զի յայսմ երեւեցաւ սէրն Աստուծոյ ՚ի մեզ, զի զՈրդին իւր միածին առաքեա՛ց Աստուած յաշխարհ, զի եղիցուք նովաւ կենդանի՛ք[3190]։ [3190] Ոմանք. Սէրն նորա ՚ի մեզ. զի... առաքեաց յաշխարհ։
9 Եւ սրանո՛ւմ երեւաց Աստծու սէրը մեր հանդէպ. այն, որ Աստուած իր միածին Որդուն աշխարհ ուղարկեց, որպէսզի նրանով կենդանի լինենք:
9 Այս բանին մէջ Աստուծոյ սէրը մեր վրայ յայտնի եղաւ, որ Աստուած իր միածին Որդին աշխարհ ղրկեց, որպէս զի անոր միջոցով ապրինք։
Եւ զի յայսմ երեւեցաւ սէրն Աստուծոյ ի մեզ, զի զՈրդին իւր միածին առաքեաց Աստուած յաշխարհ, զի եղիցուք նովաւ կենդանիք:

4:9: Եւ զի յայսմ երեւեցաւ սէրն Աստուծոյ ՚ի մեզ, զի զՈրդին իւր միածին առաքեա՛ց Աստուած յաշխարհ, զի եղիցուք նովաւ կենդանի՛ք[3190]։
[3190] Ոմանք. Սէրն նորա ՚ի մեզ. զի... առաքեաց յաշխարհ։
9 Եւ սրանո՛ւմ երեւաց Աստծու սէրը մեր հանդէպ. այն, որ Աստուած իր միածին Որդուն աշխարհ ուղարկեց, որպէսզի նրանով կենդանի լինենք:
9 Այս բանին մէջ Աստուծոյ սէրը մեր վրայ յայտնի եղաւ, որ Աստուած իր միածին Որդին աշխարհ ղրկեց, որպէս զի անոր միջոցով ապրինք։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: Любовь Божия к нам открылась в том, что Бог послал в мир Единородного Сына Своего, чтобы мы получили жизнь через Него.
4:9  ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ θεὸς εἰς τὸν κόσμον ἵνα ζήσωμεν δι᾽ αὐτοῦ.
4:9. ἐν (In) τούτῳ (unto-the-one-this) ἐφανερώθη (it-was-en-manifested) ἡ (the-one) ἀγάπη (an-excessing-off) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐν (in) ἡμῖν, (unto-us,"ὅτι (to-which-a-one) τὸν (to-the-one) υἱὸν (to-a-Son) αὐτοῦ (of-it) τὸν (to-the-one) μονογενῆ (to-alone-kindreded) ἀπέσταλκεν (it-had-come-to-set-off,"ὁ (the-one) θεὸς (a-Deity,"εἰς (into) τὸν (to-the-one) κόσμον (to-a-configuration) ἵνα (so) ζήσωμεν (we-might-have-lifed-unto) δι' (through) αὐτοῦ. (of-it)
4:9. in hoc apparuit caritas Dei in nobis quoniam Filium suum unigenitum misit Deus in mundum ut vivamus per eumBy this hath the charity of God appeared towards us, because God hath sent his only begotten Son into the world, that we may live by him.
9. Herein was the love of God manifested in us, that God hath sent his only begotten Son into the world, that we might live through him.
In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him:

9: Любовь Божия к нам открылась в том, что Бог послал в мир Единородного Сына Своего, чтобы мы получили жизнь через Него.
4:9  ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ θεὸς εἰς τὸν κόσμον ἵνα ζήσωμεν δι᾽ αὐτοῦ.
4:9. in hoc apparuit caritas Dei in nobis quoniam Filium suum unigenitum misit Deus in mundum ut vivamus per eum
By this hath the charity of God appeared towards us, because God hath sent his only begotten Son into the world, that we may live by him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:9: In this was manifested the love of God - The mission of Jesus Christ was the fullest proof that God could give, or that man could receive, of his infinite love to the world.
That we might live through him - The whole world was sentenced to death because of sin; and every individual was dead in trespasses and sins; and Jesus came to die in the stead of the world, and to quicken every believer, that all might live to him who died for them and rose again. This is another strong allusion to Joh 3:16 : God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life; where the reader is requested to see the note on Joh 3:16.
Albert Barnes: Notes on the Bible - 1834
4:9: In this was manifested the love of God - That is, in an eminent manner, or this was a most signal proof of it. The apostle does not mean to say that it has been manifested in no other way, but that this was so prominent an instance of his love, that all the other manifestations of it seemed absorbed and lost in this.
Because that God sent his only begotten Son ... - See the notes at Joh 3:16.
That we might live through him - He died that we might have eternal life through the merits of his sacrifice. The "measure" of that love, then, which was manifested in the gift of a Saviour, is to be found,
(1) in the worth of the soul;
(2) in its exposure to eternal death;
(3) in the greatness of the gift;
(4) in the greatness of his sorrows for us; and,
(5) in the immortal blessedness and joy to which he will raise us.
Who can estimate all this? All these things will magnify themselves as we draw near to eternity; and in that eternity to which we go, whether saved or lost, we shall have an ever-expanding view of the wonderful love of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: was: Jo1 3:16; Joh 3:16; Rom 5:8-10, Rom 8:32
God sent: Jo1 4:10; Luk 4:18; Joh 5:23, Joh 6:29, Joh 8:29, Joh 8:42
only: Psa 2:7; Mar 12:6; Joh 1:14-18, Joh 3:18; Heb 1:5
we: Jo1 5:11; Joh 6:51, Joh 6:57, Joh 10:10, Joh 10:28-30, Joh 11:25, Joh 11:26, Joh 14:6; Col 3:3, Col 3:4
John Gill
In this was manifested the love of God towards us,.... The love of God here spoken of, and instanced in, is not his general love to all his creatures, which is shown in the make of them, and in the support of them in their beings, and in his providential care of them, and kindness to them; but his special love towards his elect, and which was before it was manifested; it was secretly in his heart from everlasting, and did not begin to be at the mission of Christ into the world, but was then in a most glaring manner manifested: there were several acts of it before, as the choice of them in Christ, the appointment of him to be their Saviour, and the covenant of grace made with him on their account; these were more secret and hidden; but now the love and kindness of God appeared, broke forth, and shone out in its glory; this is a most flagrant and notorious instance of it, in which it is exceedingly conspicuous; this is a most clear proof, a plain and full demonstration of it:
because that God sent his only begotten Son into the world; the sender is God the Father, who is distinguished from the Son that is sent; of which act of sending; see Gill on Rom 8:3 and See Gill on Gal 4:4; and for him, who is that God against whom we have sinned, and is that lawgiver that is able to save, and to destroy, and of purer eyes than to behold iniquity, to send his Son to be the Saviour of sinful men is an amazing instance of love; and which appears the more manifest, when it is observed that it is "his only begotten Son" that is sent; of which See Gill on Jn 1:14; and the place he was sent into is the world, where his people are, and where their sins are committed, he came to expiate; and where he was treated with great indignity and contempt, and suffered many things, and at last death itself: the end of his mission was,
that we might live through him; who were dead in Adam, dead in sin, and dead in law, and could not quicken themselves; nor obtain eternal life for themselves, by their performances. Christ came, being sent, that they might have life, and that more abundantly than Adam had in innocence, or man lost by the fall; and accordingly they were quickened together with him; when he was quickened, after he had been put to death, they were virtually and representatively quickened and justified in him; and in consequence of his death and resurrection from the dead, they are regenerated and made spiritually alive, and live unto righteousness; and through his righteousness wrought out for them, and imputed to them, they are in a legal sense alive unto God, and alive and comfortable in their own souls, living by faith on Christ, and have a right and title to eternal life; and which they also have through him, and which is chiefly intended here; for the design is not only that they may live spiritually and comfortably here, but eternally hereafter.
Robert Jamieson, A. R. Fausset and David Brown
toward us--Greek, "in our case."
sent--Greek, "hath sent."
into the world--a proof against Socinians, that the Son existed before He was "sent into the world." Otherwise, too, He could not have been our life (1Jn 4:9), our "propitiation" (1Jn 4:10), or our "Saviour" (1Jn 4:14). It is the grand proof of God's love, His having sent "His only-begotten Son, that we might live through Him," who is the Life, and who has redeemed our forfeited life; and it is also the grand motive to our mutual love.
4:104:10: Յա՛յսմ է սէրն. ո՛չ զի մեք սիրեցաք զԱստուած, այլ զի նա՛ սիրեաց զմեզ, եւ առաքեաց զՈրդի՛ն իւր ՚ի քաւութիւն մեղաց մերոց[3191]։ [3191] Ոմանք. Այլ զի նախ նա սիրեաց։
10 Սրանո՛ւմ է սէրը. մենք չէ, որ սիրեցինք Աստծուն, այլ նա՛ սիրեց մեզ եւ ուղարկեց իր Որդուն մեր մեղքերի քաւութեան համար:
10 Այս բանին մէջ է սէրը, որ ո՛չ թէ մենք սիրեցինք Աստուած, հապա որ անիկա մեզ սիրեց ու իր Որդին ղրկեց մեր մեղքերուն քաւութիւն ըլլալու։
Յայսմ է սէրն, ոչ զի մեք սիրեցաք զԱստուած, այլ զի նա սիրեաց զմեզ, եւ առաքեաց զՈրդին իւր ի քաւութիւն մեղաց մերոց:

4:10: Յա՛յսմ է սէրն. ո՛չ զի մեք սիրեցաք զԱստուած, այլ զի նա՛ սիրեաց զմեզ, եւ առաքեաց զՈրդի՛ն իւր ՚ի քաւութիւն մեղաց մերոց[3191]։
[3191] Ոմանք. Այլ զի նախ նա սիրեաց։
10 Սրանո՛ւմ է սէրը. մենք չէ, որ սիրեցինք Աստծուն, այլ նա՛ սիրեց մեզ եւ ուղարկեց իր Որդուն մեր մեղքերի քաւութեան համար:
10 Այս բանին մէջ է սէրը, որ ո՛չ թէ մենք սիրեցինք Աստուած, հապա որ անիկա մեզ սիրեց ու իր Որդին ղրկեց մեր մեղքերուն քաւութիւն ըլլալու։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: В том любовь, что не мы возлюбили Бога, но Он возлюбил нас и послал Сына Своего в умилостивление за грехи наши.
4:10  ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήκαμεν τὸν θεόν, ἀλλ᾽ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν.
4:10. ἐν (In) τούτῳ (unto-the-one-this) ἐστὶν (it-be) ἡ (the-one) ἀγάπη, (an-excessing-off,"οὐχ (not) ὅτι (to-which-a-one) ἡμεῖς (we) ἠγαπήκαμεν (we-had-come-to-excess-off-unto) τὸν (to-the-one) θεόν, (to-a-Deity,"ἀλλ' (other) ὅτι (to-which-a-one) αὐτὸς (it) ἠγάπησεν (it-excessed-off-unto) ἡμᾶς (to-us) καὶ (and) ἀπέστειλεν (it-set-off) τὸν (to-the-one) υἱὸν (to-a-Son) αὐτοῦ (of-it) ἱλασμὸν (to-a-conciliating-of) περὶ (about) τῶν (of-the-ones) ἁμαρτιῶν (of-un-adjustings-along-unto) ἡμῶν. (of-us)
4:10. in hoc est caritas non quasi nos dilexerimus Deum sed quoniam ipse dilexit nos et misit Filium suum propitiationem pro peccatis nostrisIn this is charity: not as though we had loved God, but because he hath first loved us, and sent his Son to be a propitiation for our sins.
10. Herein is love, not that we loved God, but that he loved us, and sent his Son the propitiation for our sins.
Herein is love, not that we loved God, but that he loved us, and sent his Son [to be] the propitiation for our sins:

10: В том любовь, что не мы возлюбили Бога, но Он возлюбил нас и послал Сына Своего в умилостивление за грехи наши.
4:10  ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήκαμεν τὸν θεόν, ἀλλ᾽ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν.
4:10. in hoc est caritas non quasi nos dilexerimus Deum sed quoniam ipse dilexit nos et misit Filium suum propitiationem pro peccatis nostris
In this is charity: not as though we had loved God, but because he hath first loved us, and sent his Son to be a propitiation for our sins.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:10: Not that we loved God - And that he was thereby induced to give his Son to be a propitiation for our sins. No: we were enemies to God, and yet Christ died for our ungodly souls. (See Rom 5:6-11, and the notes there.) So it was God's love, not our merit, that induced him to devise means that his banished might not be expelled from him.
Albert Barnes: Notes on the Bible - 1834
4:10: Herein is love - In this great gift is the highest expression of love, as if it had done all that it can do.
Not that we loved God - Not that we were in such a state that we might suppose he would make such a sacrifice for us, but just the opposite. If we had loved and obeyed him, we might have had reason to believe that he would be willing to show his love to us in a corresponding manner. But we were alienated from him. We had even no desire for his friendship and favor. In This state he showed the greatness of his love for us by giving his Son to die for his enemies. See the notes at Rom 5:7-8.
But that he loved us - Not that he approved our character, but that he desired our welfare. Hc loved us not with the love of complacency, but with the love of benevolence.
And sent his Son to be the propitiation for our sins - On the meaning of the word "propitiation," see the notes at Rom 3:25. Compare the notes at Jo1 2:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: Herein: Jo1 4:8, Jo1 4:9, Jo1 3:1
not: Jo1 4:19; Deu 7:7, Deu 7:8; Joh 15:16; Rom 5:8-10, Rom 8:29, Rom 8:30; Co2 5:19-21; Eph 2:4, Eph 2:5; Tit 3:3-5
and sent: Jo1 2:2; Dan 9:24; Rom 3:25, Rom 3:26; Pe1 2:24, Pe1 3:18
John Gill
Herein is love,.... The love of God, free love, love that cannot be matched: herein it is manifested, as before; this is a clear evidence of it, an undoubted proof, and puts it out of all question:
not that we loved God: the love of God is antecedent to the love of his people; it was when theirs was not; when they were without love to him, yea, enemies in their minds, by wicked works, and even enmity itself, and therefore was not procured by theirs; but on the contrary, their love to him is caused by his love to them; hence his love, and a continuance in it, do not depend on theirs; nor does it vary according to theirs; wherefore there is good reason to believe it will continue, and never be removed; and this shows the sovereignty and freeness of the love of God, and that it is surprising and matchless:
but that he loved us; that is, God; and so the Syriac version reads, "but that God himself loved us". The Vulgate Latin version adds, first, as in 1Jn 4:19; the instance of this love follows:
and sent his Son to be the propitiation for our sins: this is a subordinate end to the other, mentioned in 1Jn 4:9; for, in order that sinful men may possess everlasting life and happiness, it is necessary that their sins be expiated, or atonement be made for them, which is meant by Christ's being a propitiation for them; that the justice of God should be satisfied; that peace and righteousness, or love and justice, should be reconciled together; and kiss each other; and that all obstructions be removed out of the way of the enjoyment of life, which are brought in by sin; and that the wrath of God, which sin deserved, be averted or appeased, according to our sense apprehension of it; for otherwise the love of God people is from everlasting, and is unchangeable, never alters, or never changes from love to wrath, or from wrath to love; nor is the love of God procured by the satisfaction and sacrifice of Christ, which are the effects of it; but hereby the way is laid open for the display of it, and the application of its effects, in a way consistent with the law and justice of God. This phrase is expressive of the great love of Christ to his people, and of his substitution in their room and stead; and so it is used among the Jews for a substitution in the room of others, , "to express the greatness of love" (u); See Gill on Rom 3:25 and See Gill on Rom 9:3.
(u) Misn. Negaim, c. 2. sect. 1. Maimon. & Bartenora in ib. Misn. Sanhedrin, c. 2. sect. 1. & Jarchi & Bartenora in ib. vid. T. Bab. Yoma, fol. 23. 1. & Succa, fol. 20. 1.
Robert Jamieson, A. R. Fausset and David Brown
Herein is love--love in the abstract: love, in its highest ideal, is herein. The love was all on God's side, none on ours.
not that we loved God--though so altogether worthy of love.
he loved us--though so altogether unworthy of love. The Greek aorist expresses, Not that we did any act of love at any time to God, but that He did the act of love to us in sending Christ.
4:114:11: Սի՛րելիք՝ եթէ Աստուած այսպէս սիրեաց զմեզ, ապա եւ մե՛ք պարտիմք զմիմեանս սիրել[3192]։ զդ [3192] Ոմանք. Եթէ Աստուած այնպէս սիրե՛՛։
11 Սիրելինե՛ր, եթէ Աստուած այսպէս սիրեց մեզ, ապա մենք եւս պարտաւոր ենք սիրել միմեանց:
11 Սի՛րելիներ, եթէ Աստուած մեզ այսպէս սիրեց, ուրեմն մենք ալ պարտաւոր ենք մէկզմէկ սիրել։
Սիրելիք, եթէ Աստուած այսպէս սիրեաց զմեզ, ապա եւ մեք պարտիմք զմիմեանս սիրել:

4:11: Սի՛րելիք՝ եթէ Աստուած այսպէս սիրեաց զմեզ, ապա եւ մե՛ք պարտիմք զմիմեանս սիրել[3192]։ զդ
[3192] Ոմանք. Եթէ Աստուած այնպէս սիրե՛՛։
11 Սիրելինե՛ր, եթէ Աստուած այսպէս սիրեց մեզ, ապա մենք եւս պարտաւոր ենք սիրել միմեանց:
11 Սի՛րելիներ, եթէ Աստուած մեզ այսպէս սիրեց, ուրեմն մենք ալ պարտաւոր ենք մէկզմէկ սիրել։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: Возлюбленные! если так возлюбил нас Бог, то и мы должны любить друг друга.
4:11  ἀγαπητοί, εἰ οὕτως ὁ θεὸς ἠγάπησεν ἡμᾶς, καὶ ἡμεῖς ὀφείλομεν ἀλλήλους ἀγαπᾶν.
4:11. Ἀγαπητοί , ( Excessed-off-unto ,"εἰ (if) οὕτως (unto-the-one-this) ὁ (the-one) θεὸς (a-Deity) ἠγάπησεν (it-excessed-off-unto) ἡμᾶς, (to-us,"καὶ (and) ἡμεῖς (we) ὀφείλομεν (we-debt) ἀλλήλους ( to-one-to-other ) ἀγαπᾷν. (to-excess-off-unto)
4:11. carissimi si sic Deus dilexit nos et nos debemus alterutrum diligereMy dearest, if God hath so loved us, we also ought to love one another.
11. Beloved, if God so loved us, we also ought to love one another.
Beloved, if God so loved us, we ought also to love one another:

11: Возлюбленные! если так возлюбил нас Бог, то и мы должны любить друг друга.
4:11  ἀγαπητοί, εἰ οὕτως ὁ θεὸς ἠγάπησεν ἡμᾶς, καὶ ἡμεῖς ὀφείλομεν ἀλλήλους ἀγαπᾶν.
4:11. carissimi si sic Deus dilexit nos et nos debemus alterutrum diligere
My dearest, if God hath so loved us, we also ought to love one another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Если таким образом любовь по своему существу происходит от Бога и, следовательно, наша любовь есть пламя от Божественного пламени; если через любовь Божию из врагов сделались детьми Божиими, то любить наших ближних, даже наших врагов (ср. Мф 18:33), - наш святейший долг (ст. 11). Кроме того, если любовь по сущности своей от Бога, то наша любовь к ближним заменяет нам недостаток непосредственного созерцания Бога. Бог совершенно недоступен чувственному созерцанию, и никто никогда не видел Бога (ст. 12, cл. Ин 1:18; 6:46) в Его существе (см. 1Тим. 6:16), лишь в будущей жизни праведники "узрят Его, яко же есть" (1Ин. 3:2; Мф 5:8). Но если любить Бога для нас первейший долг, то возможное наше с Ним общение совершеннейшим образом отражается в нашей любви к ближним: любовь к братьям показывает, что Бог пребывает в нас, и любовь Божия во всей ее полноте и совершенстве имеет в нас свое обитание (ст. 12).
Adam Clarke: Commentary on the Bible - 1831
4:11: If God so loved us - Without any reason or consideration on our part, and without any desert in us; we ought also, in like manner, to love one another, and not suspend our love to a fellow-creature, either on his moral worth or his love to us. We should love one another for God's sake; and then, no unkind carriage of a brother would induce us to withdraw our love from him; for if it have God for its motive and model, it will never fail.
Albert Barnes: Notes on the Bible - 1834
4:11: Beloved, if God so loved us, we ought also to love one another -
(1) Because he is so much exalted above us, and if he has loved those who were so inferior and so unworthy, we ought to love those who are on a level with us;
(2) because it is only in this way that we can show that we have his Spirit; and,
(3) because it is the nature of love to seek the happiness of all. There are much stronger reasons why we should love one another than there were why God should love us; and unless we do this, we can have no evidence that we are his children.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: Jo1 3:16, Jo1 3:17, Jo1 3:23; Mat 18:32, Mat 18:33; Luk 10:37; Joh 13:34, Joh 15:12, Joh 15:13; Co2 8:8, Co2 8:9; Eph 4:31, Eph 4:32, Eph 5:1, Eph 5:2; Col 3:13
Geneva 1599
(9) Beloved, if God so loved us, we ought also to love one another.
(9) An other reason by comparison: if God so loved us, shall not we his children love one another?
John Gill
Beloved, if God so loved us,.... As to send his Son to be a propitiatory sacrifice for our sins, and to obtain eternal life for us through his sufferings and death: the apostle uses the same language his Lord and master did, Jn 3:16;
we ought also to love one another; for those who are the objects of God's love ought to be the objects of ours; and if God has loved our fellow Christians and brethren to such a degree, as to send his Son to die for them, we ought to love them too; and if we are interested in the same love, the obligation is still the greater; and if God loved them with so great a love, when they did not love him, but were enemies to him, then surely we ought to love them now they are become the friends of God, and ours also; as God loved them freely, and when unlovely, and us likewise in the same manner, and under the same circumstances, then we ought to love, and continue to love the saints, though there may be something in their temper and conduct disagreeable: God is to be imitated in his love; and his love to us, which is unmerited and matchless, should influence and engage us to the love of the brethren, who have a far greater claim to our love than we can make to the love of God; and which indeed is none at all, but what he is pleased to give us.
Robert Jamieson, A. R. Fausset and David Brown
God's love to us is the grand motive for our love to one another (1Jn 3:16).
if--as we all admit as a fact.
we . . . also--as being born of God, and therefore resembling our Father who is love. In proportion as we appreciate God's love to us, we love Him and also the brethren, the children (by regeneration) of the same God, the representatives of the unseen God.
4:124:12: ԶԱստուած ուրուք երբէք չի՛ք տեսեալ. եթէ սիրեսցուք զմիմեանս՝ Աստուած ՚ի մե՛զ բնակէ, եւ սէր նորա ՚ի մեզ կատարեալ է[3193]։ [3193] Ոմանք. Կատարեալ իցէ։
12 Աստծուն ոչ ոք երբեք չի տեսել: Եթէ միմեանց սիրենք, Աստուած բնակւում է մեր մէջ. եւ նրա սէրը մեր մէջ կատարեալ է:
12 Մէկը երբեք Աստուած տեսած չէ։ Եթէ մէկզմէկ սիրենք, Աստուած մեր մէջ պիտի բնակի ու Անոր սէրը կատարեալ պիտի ըլլայ։
ԶԱստուած ուրուք երբեք չիք տեսեալ. եթէ սիրեսցուք զմիմեանս, Աստուած ի մեզ բնակէ, եւ սէր նորա ի մեզ կատարեալ է:

4:12: ԶԱստուած ուրուք երբէք չի՛ք տեսեալ. եթէ սիրեսցուք զմիմեանս՝ Աստուած ՚ի մե՛զ բնակէ, եւ սէր նորա ՚ի մեզ կատարեալ է[3193]։
[3193] Ոմանք. Կատարեալ իցէ։
12 Աստծուն ոչ ոք երբեք չի տեսել: Եթէ միմեանց սիրենք, Աստուած բնակւում է մեր մէջ. եւ նրա սէրը մեր մէջ կատարեալ է:
12 Մէկը երբեք Աստուած տեսած չէ։ Եթէ մէկզմէկ սիրենք, Աստուած մեր մէջ պիտի բնակի ու Անոր սէրը կատարեալ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: Бога никто никогда не видел. Если мы любим друг друга, то Бог в нас пребывает, и любовь Его совершенна есть в нас.
4:12  θεὸν οὐδεὶς πώποτε τεθέαται· ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ ἐν ἡμῖν τετελειωμένη ἐστιν.
4:12. θεὸν (To-a-Deity) οὐδεὶς (not-moreover-one) πώποτε (unto-whither-which-also) τεθέαται : ( it-had-come-to-perceive-unto ) ἐὰν (if-ever) ἀγαπῶμεν (we-might-excess-off-unto) ἀλλήλους , ( to-one-to-other ,"ὁ (the-one) θεὸς (a-Deity) ἐν (in) ἡμῖν (unto-us) μένει (it-stayeth) καὶ (and) ἡ (the-one) ἀγάπη (an-excessing-off) αὐτοῦ (of-it) τετελειωμένη (having-had-come-to-be-en-finish-belonged) ἐν (in) ἡμῖν (unto-us) ἐστίν. (it-be)
4:12. Deum nemo vidit umquam si diligamus invicem Deus in nobis manet et caritas eius in nobis perfecta estNo man hath seen God at any time. If we love one another, God abideth in us: and his charity is perfected in us.
12. No man hath beheld God at any time: if we love one another, God abideth in us, and his love is perfected in us:
No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us:

12: Бога никто никогда не видел. Если мы любим друг друга, то Бог в нас пребывает, и любовь Его совершенна есть в нас.
4:12  θεὸν οὐδεὶς πώποτε τεθέαται· ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ ἐν ἡμῖν τετελειωμένη ἐστιν.
4:12. Deum nemo vidit umquam si diligamus invicem Deus in nobis manet et caritas eius in nobis perfecta est
No man hath seen God at any time. If we love one another, God abideth in us: and his charity is perfected in us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:12: No man hath seen God at any time - The very words, with the change of ἑωρακε for τεθεαται, of this apostle in his gospel, Joh 1:18. We may feel him, though we cannot see him; and if we love one another he dwelleth in us, and his love is perfected in us - it has then its full accomplishment, having moulded us according to its own nature.
Albert Barnes: Notes on the Bible - 1834
4:12: No man hath seen God at any time - See the notes at Joh 1:18, where the same declaration occurs. The statement seems to be made here in order to introduce a remark to show in what way we may know that we have any true knowledge of God. The idea is, "He has never indeed been seen by mortal eyes. We are not, then, to expect to become acquainted with what he is in that way. But there is a method by which we may be assured that we have a true knowledge of him, and that is, by evidence that we love another, and by the presence of his Spirit in our hearts. We cannot become acquainted with him by sight, but we may by love."
If we love one another, God dwelleth in us - Though we cannot see him, yet there is a way by which we may be assured that he is near us, and that he even dwells in us. That way is by the exercise of love. Compare the notes at Joh 14:23-24.
And his love is perfected in us - Is carried out to completion. That is, our love for each other is the proper exponent of love to him reigning in our hearts. The idea here is not that we are absolutely perfect, or even that our love is perfect, whatever may be true on those points, but that this love to others is the proper carrying out of our love toward him; that is, without this our love to him would not have accomplished what it was adapted and designed to do. Unless it produced this effect, it would be defective or incomplete. Compare Jo1 4:17. The general sense is this: "We claim to have the love of God in our hearts, or that we are influenced and controlled by love. But however high and exalted that may seem to be as exercised toward God, it would be defective; it would not exert a fair influence over us, unless it led us to love our Christian brethren. It would be like the love which we might profess to have for a father, if it did not lead us to love our brothers and sisters. True love will diffuse itself over all who come within its range, and will thus become complete and entire." This passage, therefore, cannot be adduced to demonstrate the doctrine of sinless perfection, or to prove that Christians are ever absolutely perfect in this life. It proves only that love to God is not complete, or fully developed, unless it leads those who profess to have it to love each other. See the notes at Job 1:1. On the meaning of the Greek word here used, (τελειόω teleioō,) see the notes at Phi 3:12. Compare the notes at Heb 2:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: seen: Jo1 4:20; Gen 32:30; Exo 33:20; Num 12:8; Joh 1:18; Ti1 1:17, Ti1 6:16; Heb 11:27
love one: Jo1 4:6, Jo1 3:24
and his: Jo1 4:17, Jo1 4:18, Jo1 2:5; Co1 13:13
Geneva 1599
(10) No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is (g) perfected in us.
(10) A third reason: Because God is invisible, therefore by this effect of his Spirit, that is, by charity, he is understood to be not out of us, but united with us and in us, in whom he is so effectually working.
(g) Is surely in us indeed, and in truth.
John Gill
No man hath seen God at any time,.... The same is said by the Evangelist John, Jn 1:18; but here it is observed with a different view, and upon another account; there it signifies that no man has seen and looked into the counsels and designs of God, and been able to make a discovery and declaration of his mind and will, his love and grace, and which is there ascribed to the Son of God; see Gill on Jn 1:18; but here the sense is, that whereas God is invisible in his nature, and incomprehensible in his being and perfections, so that there is no coming to him, and seeing of him, and conversing with him in a familiar way, and so not of loving him as he is in himself, and ought to be loved, as one friend sees, converses with, and loves another, and finds his love increased by sight and conversation; then we ought to love the saints and people of God, who are visible, may be seen, come at, and conversed with, see 1Jn 4:20; for this clause stands among the arguments and reasons for brotherly love:
if we love one another God dwelleth in us; not as he does in his Son, by union of nature; nor as in heaven, by the displays of his glory; nor as in the whole world, by his omnipresence and power; but by his Spirit, and the communications of his love, and by his gracious presence and communion, which he indulges the saints with; for such who love one another, as they appear to have the Spirit of God, of which that grace is a fruit, so they are by the Spirit built up a fit habitation for God, and by which Spirit he dwells in them; and such may expect the presence of God, for they who live in peace, the God of love and peace shall be with them:
and his love is perfected in us; not that love of God, with which he loves his people; for that admits of no degrees, and is not more or less in itself, or in his heart; but is always invariably and unchangeably the same, and is full, complete, and perfect in his own breast, as it was from all eternity; and does not pass by degrees, or gradually rise from a love of benevolence to a love of complacency and delight, or increase as our love does to him and to one another, on which it has no dependence: nor is this love perfected in the saints in this life; that is to say, they have not perfect knowledge and enjoyment of it; nor have they all the effects of it bestowed upon them, and applied unto them; the perfection of it, in this sense, will be in heaven: but the love with which God is loved is here designed; and it is called his, because he is both the object and the author of it; and this is no effect as to degrees; yea, sometimes, instead of abounding and increasing, it goes back, it is left, and waxes cold; and it will not have its completion till the saints come to heaven, and then it will be in its full perfection and glory, when faith and hope shall be no more: but the sense is, that this grace of love is sincere and hearty, and without dissimulation; it is unfeigned love; and it is in deed and in truth, and not in word and in tongue only; and this appears to be so, by the love which is shown to the brethren, the children of God; so that love to God in the saints is perfected by love to the brethren, just in such sense as faith is made perfect by works, Jas 2:22, that is, is made to appear to be genuine, right, and true.
John Wesley
If we love one another, God abideth in us - This is treated of, 1Jn 4:13-16. And his love is perfected - Has its full effect. In us - This is treated of, 1Jn 4:17-19.
Robert Jamieson, A. R. Fausset and David Brown
God, whom no man hath seen at any time, hath appointed His children as the visible recipients of our outward kindness which flows from love to Himself, "whom not having seen, we love," compare Notes, 1Jn 4:11, 1Jn 4:19-20. Thus 1Jn 4:12 explains why, instead (in 1Jn 4:11) of saying, "If God so loved us, we ought also to love God," he said, "We ought also to love one another."
If we love one another, God dwelleth in us--for God is love; and it must have been from Him dwelling in us that we drew the real love we bear to the brethren (1Jn 4:8, 1Jn 4:16). John discusses this in 1Jn 4:13-16.
his love--rather, "the love of Him," that is, "to Him" (1Jn 2:5), evinced by our love to His representatives, our brethren.
is perfected in us--John discusses this in 1Jn 4:17-19. Compare 1Jn 2:5, "is perfected," that is, attains its proper maturity.
4:134:13: Այսուիկ գիտեմք եթէ մեք ՚ի նա եմք բնակեալ՝ եւ նա ՚ի մեզ, զի ՚ի Հոգւո՛յն իւրմէ ետ մեզ[3194]։ [3194] Բազումք. ՚Ի նմա բնակեալ եմք։
13 Սրանո՛վ գիտենք, թէ մենք նրա մէջ ենք բնակուած, եւ նա էլ՝ մեր մէջ. այն, որ նա իր Հոգուց տուեց մեզ:
13 Ասով գիտենք թէ մենք անոր մէջ կը բնակինք ու անիկա մեր մէջ, որ իր Հոգին մեզի տուաւ։
Այսուիկ գիտեմք, եթէ մեք ի նա եմք բնակեալ, եւ նա` ի մեզ, զի ի Հոգւոյն իւրմէ ետ մեզ:

4:13: Այսուիկ գիտեմք եթէ մեք ՚ի նա եմք բնակեալ՝ եւ նա ՚ի մեզ, զի ՚ի Հոգւո՛յն իւրմէ ետ մեզ[3194]։
[3194] Բազումք. ՚Ի նմա բնակեալ եմք։
13 Սրանո՛վ գիտենք, թէ մենք նրա մէջ ենք բնակուած, եւ նա էլ՝ մեր մէջ. այն, որ նա իր Հոգուց տուեց մեզ:
13 Ասով գիտենք թէ մենք անոր մէջ կը բնակինք ու անիկա մեր մէջ, որ իր Հոգին մեզի տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: Что мы пребываем в Нем и Он в нас, узнаём из того, что Он дал нам от Духа Своего.
4:13  ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῶ μένομεν καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ πνεύματος αὐτοῦ δέδωκεν ἡμῖν.
4:13. ἐν (In) τούτῳ (unto-the-one-this) γινώσκομεν (we-acquaint) ὅτι (to-which-a-one) ἐν (in) αὐτῷ (unto-it) μένομεν (we-stay) καὶ (and) αὐτὸς (it) ἐν (in) ἡμῖν, (unto-us,"ὅτι (to-which-a-one) ἐκ (out) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) αὐτοῦ (of-it) δέδωκεν (it-had-come-to-give) ἡμῖν. (unto-us)
4:13. in hoc intellegimus quoniam in eo manemus et ipse in nobis quoniam de Spiritu suo dedit nobisIn this we know that we abide in him, and he in us: because he hath given us of his spirit.
13. hereby know we that we abide in him, and he in us, because he hath given us of his Spirit.
Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit:

13: Что мы пребываем в Нем и Он в нас, узнаём из того, что Он дал нам от Духа Своего.
4:13  ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῶ μένομεν καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ πνεύματος αὐτοῦ δέδωκεν ἡμῖν.
4:13. in hoc intellegimus quoniam in eo manemus et ipse in nobis quoniam de Spiritu suo dedit nobis
In this we know that we abide in him, and he in us: because he hath given us of his spirit.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Благодатное теснейшее общение христиан с Богом, составляющее цель человеческой жизни, есть действительный факт, удостоверяемый непосредственным христианским сознанием: христианин внутренне убежден в действительности обладания им дарованиями Св. Духа (ст. 13). Но корень и этого благодатного общения нашего с Богом и любви нашей к ближним заключается в событии послания Богом Сына Своего на спасение мира (ст. 14, см. ст. 9), что Апостол от себя и других самовидцев Слова воплощенного и свидетельствует (ср. I:1, 2). Блаж. Феофилакт дает такой перифраз и такое толкование слов Апостола в ст. 11-14: "Говоря о любви к братьям, Апостол в пример любви указал Бога, Который по любви к нам предал Единородного Сына Своего на смерть. Иной, выслушав сие, мог спросить: на каком же основании говоришь ты о предметах невидимых? В ответ на такой вопрос он говорит: я и сам говорю то же, что Бога никто никогда не видал, но из любви друг к другу мы знаем, что Бог есть в нас. И говорит это справедливо, потому что многие невидимые для нас предметы мы познаем из их действий. Например, души никто не видал, но из действий и движений мы убеждаемся, что она в нас есть и действует. Так и любовь Божию к нам мы узнаем через некоторое движение и действие... И сей божественный муж прилично от действия доказывает, что Бог есть в нас. Какое же это действие? Чистая любовь к ближним нашим. Она есть признак нашего пребывания в Нем и Его в нас и потому еще, что Он дал нам от Духа Своего. Ибо чистый рождает чистое и непорочное. И как чрез чистую любовь мы имеем общение с Ним, то отсюда мы, видевшие Его по плоти, познали и свидетельствуем, что Отец послал Его, Спасителя миру". И так, мы и сами видели, и от Единородного, Сущего в недре Отчем (Ин 1:18), слышали, и из действия - взаимной любви познаем, что Бог в нас, и дал нам Духа Своего, и мы в общении с Ним".
Adam Clarke: Commentary on the Bible - 1831
4:13: Hereby know we, etc. - See the note on Jo1 3:24.
Albert Barnes: Notes on the Bible - 1834
4:13: Hereby know we that we dwell in him - Here is another, or an additional evidence of it.
Because he hath given us of his Spirit - He has imparted the influences of that Spirit to our souls, producing "love, joy, peace, long-suffering, gentleness, goodness, faith," etc., Gal 5:22-23. It was one of the promises which the Lord Jesus made to his disciples that he would send the Holy Spirit to be with them after he should be withdrawn from them, Joh 14:16-17, Joh 14:26; Joh 15:26; Joh 16:7, and one of the clearest evidences which we can have that we are the children of God, is derived from the influences of that Spirit on our hearts. See this sentiment illustrated in the notes at Rom 8:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: Jo1 4:15, Jo1 4:16, Jo1 3:24; Joh 14:20-26; Rom 8:9-17; Co1 2:12, Co1 3:16, Co1 3:17, Co1 6:19; Gal 5:22-25; Eph 2:20-22
John Gill
Hereby know we that we dwell in him, and he in us,.... That there is a communion between God and us, and a communication of his love and grace to us, and an exercise of grace upon him; for God dwells in his people by his Spirit and grace, and they dwell in him by the exercise of faith and love upon him: and this is known,
because he hath given us of his Spirit: not of the essence and nature of the Spirit, which is the same with the nature of the Father and of the Son, and is incommunicable; but either of the gifts of the Spirit, which are divided to every man as he pleases, and which being bestowed on men, and used by them, for the profit and advantage of the church of God, show that God is with them, and dwells among them of a truth; or of the graces of the Spirit, such as faith, hope, and love, which are each the gifts of God; and these being bestowed and exercised, are proofs of the mutual indwelling of God and his people; See Gill on 1Jn 3:24.
Robert Jamieson, A. R. Fausset and David Brown
Hereby--"Herein." The token vouchsafed to us of God's dwelling (Greek, "abide") in us, though we see Him not, is this, that He hath given us "of His Spirit" (1Jn 3:24). Where the Spirit of God is, there God is. ONE Spirit dwells in the Church: each believer receives a measure "of" that Spirit in the proportion God thinks fit. Love is His first-fruit (Gal 5:22). In Jesus alone the Spirit dwelt without measure (Jn 3:34).
4:144:14: Եւ մեք տեսաք եւ վկայեմք, զի Հայր առաքեա՛ց զՈրդի իւր Փրկիչ աշխարհի[3195]։ [3195] Ոմանք. ԶՈրդին իւր։
14 Եւ մենք տեսանք ու վկայում ենք, որ Հայրն ուղարկեց իր Որդուն՝ աշխարհի Փրկիչ լինելու:
14 Մենք տեսանք ու կը վկայենք թէ Հայրը իր Որդին ղրկեց աշխարհի Փրկիչը ըլլալու։
Եւ մեք տեսաք եւ վկայեմք, զի Հայր առաքեաց զՈրդին իւր Փրկիչ աշխարհի:

4:14: Եւ մեք տեսաք եւ վկայեմք, զի Հայր առաքեա՛ց զՈրդի իւր Փրկիչ աշխարհի[3195]։
[3195] Ոմանք. ԶՈրդին իւր։
14 Եւ մենք տեսանք ու վկայում ենք, որ Հայրն ուղարկեց իր Որդուն՝ աշխարհի Փրկիչ լինելու:
14 Մենք տեսանք ու կը վկայենք թէ Հայրը իր Որդին ղրկեց աշխարհի Փրկիչը ըլլալու։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: И мы видели и свидетельствуем, что Отец послал Сына Спасителем миру.
4:14  καὶ ἡμεῖς τεθεάμεθα καὶ μαρτυροῦμεν ὅτι ὁ πατὴρ ἀπέσταλκεν τὸν υἱὸν σωτῆρα τοῦ κόσμου.
4:14. Καὶ (And) ἡμεῖς (we) τεθεάμεθα ( we-had-come-to-perceive-unto ) καὶ (and) μαρτυροῦμεν (we-witness-unto) ὅτι (to-which-a-one) ὁ (the-one) πατὴρ (a-Father) ἀπέσταλκεν (it-had-come-to-set-off) τὸν (to-the-one) υἱὸν (to-a-Son) σωτῆρα (to-a-Savior) τοῦ (of-the-one) κόσμου. (of-a-configuration)
4:14. et nos vidimus et testificamur quoniam Pater misit Filium salvatorem mundiAnd we have seen and do testify that the Father hath sent his Son to be the Saviour of the world.
14. And we have beheld and bear witness that the Father hath sent the Son the Saviour of the world.
And we have seen and do testify that the Father sent the Son [to be] the Saviour of the world:

14: И мы видели и свидетельствуем, что Отец послал Сына Спасителем миру.
4:14  καὶ ἡμεῖς τεθεάμεθα καὶ μαρτυροῦμεν ὅτι ὁ πατὴρ ἀπέσταλκεν τὸν υἱὸν σωτῆρα τοῦ κόσμου.
4:14. et nos vidimus et testificamur quoniam Pater misit Filium salvatorem mundi
And we have seen and do testify that the Father hath sent his Son to be the Saviour of the world.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Divine Love.A. D. 80.
14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world. 15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. 16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.

Since faith in Christ works love to God, and love to God must kindle love to the brethren, the apostle here confirms the prime article of the Christian faith as the foundation of such love. Here,

I. He proclaims the fundamental article of the Christian religion, which is so representative of the love of God: And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world, v. 14. We here see, 1. The Lord Jesus's relation to God; he is Son to the Father, such a Son as no one else is, and so as to be God with the Father. 2. His relation and office towards us--the Saviour of the world; he saves us by his death, example, intercession, Spirit, and power against the enemies of our salvation. 3. The ground on which he became so--by the mission of him: The Father sent the Son, he decreed and willed his coming hither, in and with the consent of the Son. 4. The apostle's assurance of this--he and his brethren had seen it; they had seen the Son of God in his human nature, in his holy converse and works, in his transfiguration on the mount, and in his death, resurrection from the dead, and royal ascent to heaven; they had so seen him as to be satisfied that he was the only-begotten of the Father, full of grace and truth. 5. The apostle's attestation of this, in pursuance of such evidence: "We have seen and do testify. The weight of this truth obliges us to testify it; the salvation of the world lies upon it. The evidence of the truth warrants us to testify it; our eyes, and ears, and hands, have been witnesses of it." Thereupon,

II. The apostle states the excellency, or the excellent privilege attending the due acknowledgment of this truth: Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God, v. 15. This confession seems to include faith in the heart as the foundation of it, acknowledgment with the mouth to the glory of God and Christ, and profession in the life and conduct, in opposition to the flatteries or frowns of the world. Thus no man says that Jesus is the Lord but by the Holy Ghost, by the external attestation and internal operation of the Holy Ghost, 1 Cor. xii. 3. And so he who thus confesses Christ, and God in him, is enriched with or possessed by the Spirit of God, and has a complacential knowledge of God and much holy enjoyment of him. Then,

III. The apostle applies this in order to the excitation of holy love. God's love is thus seen and exerted in Christ Jesus; and thus have we known and believed the love that God hath to us, v. 16. The Christian revelation is, what should endear it to us, the revelation of the divine love; the articles of our revealed faith are but so many articles relating to the divine love. The history of the Lord Christ is the history of God's love to us; all his transactions in and with his Son were but testifications of his love to us, and means to advance us to the love of God: God was in Christ reconciling the world unto himself, 2 Cor. v. 19. Hence we may learn,

1. That God is love (v. 16); he is essential boundless love; he has incomparable incomprehensible love for us of this world, which he has demonstrated in the mission and mediation of his beloved Son. It is the great objection and prejudice against the Christian revelation that the love of God should be so strange and unaccountable as to give his own eternal Son for us; it is the prejudice of many against the eternity and the deity of the Son that so great a person should be given for us. It is, I confess, mysterious and unsearchable; but there are unsearchable riches in Christ. It is a pity that the vastness of the divine love should be made a prejudice against the revelation and the belief of it. But what will not God do when he designs to demonstrate the height of any perfection of his? When he would show somewhat of his power and wisdom, he makes such a world as this; when he would show more of his grandeur and glory, he makes heaven for the ministering spirits that are before the throne. What will he not do then when he designs to demonstrate his love, and to demonstrate his highest love, or that he himself is love, or that love is one of the most bright, dear, transcendent, operative excellencies of his unbounded nature; and to demonstrate this not only to us, but to the angelic world, and to the principalities and powers above, and this not for our surprise for a while, but for the admiration, and praise, and adoration, and felicity, of our most exalted powers to all eternity? What will not God then do? Surely then it will look more agreeable to the design, and grandeur, and pregnancy of his love (if I may so call it) to give an eternal Son for us, than to make a Son on purpose for our relief. In such a dispensation as that of giving a natural, essential, eternal Son for us and to us, he will commend his love to us indeed; and what will not the God of love do when he designs to commend his love, and to commend it in the view of heaven, and earth, and hell, and when he will commend himself and recommend himself to us, and to our highest conviction, and also affection, as love itself? And what if it should appear at last (which I shall only offer to the consideration of the judicious) that the divine love, and particularly God's love in Christ, should be the foundation of the glories of heaven, in the present enjoyment of those ministering spirits that comported with it, and of the salvation of this world, and of the torments of hell? This last will seem most strange. But what if therein it should appear not only that God is love to himself, in vindicating his own law, and government, and love, and glory, but that the damned ones are made so, or are so punished, (1.) Because they despised the love of God already manifested and exhibited. (2.) Because they refused to be beloved in what was further proposed and promised. (3.) Because they made themselves unmeet to be the objects of divine complacency and delight? If the conscience of the damned should accuse them of these things, and especially of rejecting the highest instance of divine love, and if the far greatest part of the intelligent creation should be everlastingly blessed through the highest instance of the divine love, then may it well be inscribed upon the whole creation of God, God is love.

2. That hereupon he that dwelleth in love dwelleth in God, and God in him, v. 16. There is great communion between the God of love and the loving soul; that is, him who loves the creation of God, according to its different relation to God, and reception from him and interest in him. He that dwells in sacred love has the love God shed abroad upon his heart, has the impress of God upon his spirit, the Spirit of God sanctifying and sealing him, lives in the meditation, views, and tastes of the divine love, and will ere long go to dwell with God for ever.
Adam Clarke: Commentary on the Bible - 1831
4:14: And we have seen - Jesus Christ manifested in the flesh; see Jo1 1:1, etc.; and do testify - bear witness, in consequence of having the fullest conviction, that the Father sent the son to be the Savior of the world. We have had the fullest proof of this from his doctrine and miracles, which we heard and saw during the whole time that he sojourned among men.
Albert Barnes: Notes on the Bible - 1834
4:14: And we have seen - Notes on Jo1 1:1.
And do testify - Notes, Jo1 1:3. That is, we who are apostles bear witness to you of this great truth, that God has sent his Son to be a Saviour. Compare the notes at Joh 20:31. The reason why this is referred to here is not quite apparent, but the train of thought in this passage would seem to be this: The writer is discoursing of the love of God, and of its manifestation in the gift of the Saviour, and of the proper influence which it should have on us. Struck with the greatness and importance of the subject, his mind adverts to the "evidence" on which what he was saying rested - the evidence that the Father had really thus manifested his love. That evidence he repeats, that he had actually seen him who had been sent, and had the clearest demonstration that what he deemed so important had really occurred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: we have: Jo1 1:1-3, Jo1 5:9; Joh 1:14, Joh 3:11, Joh 3:32, Joh 5:39, Joh 15:26, Joh 15:27; Act 18:5; Pe1 5:12
the Father: Jo1 4:10; Joh 3:34, Joh 5:36, Joh 5:37, Joh 10:36
the Saviour: Jo1 2:1, Jo1 2:2; Joh 1:29, Joh 3:16, Joh 3:17, Joh 4:42, Joh 12:47
Geneva 1599
(11) And we have seen and do testify that the Father sent the Son [to be] the Saviour of the world.
(11) He underlays this charity with another foundation, that is, faith in Jesus, which joins us indeed with him, even as charity witnesses that we are joined with him. Furthermore he testifies of Christ, as who had seen him with his eyes.
John Gill
And we have seen, and do testify,.... This seems to be particularly said of the apostles, who had a clear discerning of the love and grace of God, manifested in the mission of Christ into the world; for though no man had seen his nature and his person, yet they had seen his love, and the exceeding riches of his grace, which he had shown forth in Christ Jesus; and they had also seen Christ, God manifest in the flesh; they had seen his glory, as the glory of the only begotten of the Father; they had seen him with their bodily eyes; they had seen his works and miracles; they had seen him dying and risen again from the dead, and go up to heaven; they were witnesses, and eyewitnesses of him, and bore a faithful testimony of him, and for him, and particularly set their seal to this truth,
that the Father sent the Son to be the Saviour of the world; not of every individual person in it, for there are some that will go into everlasting punishment, and even a world that will be condemned; Christ is not in fact the Saviour of all the individuals of human nature, and therefore was not sent to be such; for if he was, the end of his mission is not fully answered; nor of the Jews only, but of the Gentiles also, and who are chiefly intended by "the world"; See Gill on 1Jn 2:2; and even of all the elect of God, styled his people, his sheep, his friends, his church, and the sons of God; and it may be said of all that believe in him throughout the whole world, without any distinction of nation, age, sex, state, or condition: and Christ is the Saviour both of the souls and bodies of these, from all their sins, original and actual; from the power of Satan, the bondage and curse of the law, and wrath to come, and he is the only, able, willing, and complete Saviour, and who saves with an everlasting salvation.
John Wesley
And in consequence of this we have seen and testify that the Father sent the Son - These are the foundation and the criteria of our abiding in God and God in us, the communion of the Spirit, and the confession of the Son.
Robert Jamieson, A. R. Fausset and David Brown
And we--primarily, we apostles, Christ's appointed eye-witnesses to testify to the facts concerning Him. The internal evidence of the indwelling Spirit (1Jn 4:13) is corroborated by the external evidence of the eye-witnesses to the fact of the Father having "sent His Son to be the Saviour of the world."
seen--Greek, "contemplated," "attentively beheld" (see on 1Jn 1:1).
sent--Greek, "hath sent": not an entirely past fact (aorist), but one of which the effects continue (perfect tense).
4:154:15: Որ ոք խոստովանեսցի՝ եթէ Յիսուս է Որդի Աստուծոյ, Աստուած ՚ի նմա՛ բնակէ՝ եւ նա յԱստուա՛ծ[3196]։ [3196] Ոմանք. Եթէ Յիսուս Քրիստոս է Որդին Աստուծոյ։
15 Նա, ով խոստովանի, թէ Յիսուսն է Աստծու Որդին, Աստուած բնակւում է նրա մէջ, եւ նա՝ Աստծու մէջ:
15 Ով որ կը դաւանի թէ Յիսուս Աստուծոյ Որդին է, Աստուած անոր մէջ կը բնակի, ան ալ՝ Աստուծոյ մէջ։
Որ ոք խոստովանեսցի եթէ Յիսուս է Որդի Աստուծոյ, Աստուած ի նմա բնակէ, եւ նա` յԱստուած:

4:15: Որ ոք խոստովանեսցի՝ եթէ Յիսուս է Որդի Աստուծոյ, Աստուած ՚ի նմա՛ բնակէ՝ եւ նա յԱստուա՛ծ[3196]։
[3196] Ոմանք. Եթէ Յիսուս Քրիստոս է Որդին Աստուծոյ։
15 Նա, ով խոստովանի, թէ Յիսուսն է Աստծու Որդին, Աստուած բնակւում է նրա մէջ, եւ նա՝ Աստծու մէջ:
15 Ով որ կը դաւանի թէ Յիսուս Աստուծոյ Որդին է, Աստուած անոր մէջ կը բնակի, ան ալ՝ Աստուծոյ մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: Кто исповедует, что Иисус есть Сын Божий, в том пребывает Бог, и он в Боге.
4:15  ὃς ἐὰν ὁμολογήσῃ ὅτι ἰησοῦς ἐστιν ὁ υἱὸς τοῦ θεοῦ, ὁ θεὸς ἐν αὐτῶ μένει καὶ αὐτὸς ἐν τῶ θεῶ.
4:15. ὃς (Which) ἐὰν (if-ever) ὁμολογήσῃ (it-might-have-along-fortheed-unto) ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) [Χριστός] "[Anointed]"ἐστιν (it-be) ὁ (the-one) υἱὸς (a-son) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ὁ (the-one) θεὸς (a-Deity) ἐν (in) αὐτῷ (unto-it) μένει (it-stayeth) καὶ (and) αὐτὸς (it) ἐν (in) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
4:15. quisque confessus fuerit quoniam Iesus est Filius Dei Deus in eo manet et ipse in DeoWhosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God.
15. Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God.
Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God:

15: Кто исповедует, что Иисус есть Сын Божий, в том пребывает Бог, и он в Боге.
4:15  ὃς ἐὰν ὁμολογήσῃ ὅτι ἰησοῦς ἐστιν ὁ υἱὸς τοῦ θεοῦ, ὁ θεὸς ἐν αὐτῶ μένει καὶ αὐτὸς ἐν τῶ θεῶ.
4:15. quisque confessus fuerit quoniam Iesus est Filius Dei Deus in eo manet et ipse in Deo
Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Неразрывная связь исповедания веры во Христа и любви к ближним, о чем уже ранее говорил Апостол (III:23), утверждается теперь с особою силою, поскольку самое общение наше с Богом поставляется в причинную зависимость от исповедания Божества Иисуса Христа и Его спасительного дела (ст. 15), причем, конечно, необходимо предполагаются сопутствующие вере дела любви (ср. ст. 12). Ст. 16: суммирует содержание предыдущих стихов со ст. 7-8, причём повторяется и основное положение всей речи Апостола: "Бог есть любовь" (ср. ст. 8). Подводя итог сказанному о существе и происхождении любви христианской, Апостол вместе с тем дает здесь точку опоры для дальнейшего раскрытия истинной сущности любви.
Adam Clarke: Commentary on the Bible - 1831
4:15: Whosoever shall confess - Much stress is laid on this confession, because the false teachers denied the reality of the incarnation; but this confession implied also such a belief in Christ as put them in possession of his pardoning mercy and indwelling Spirit.
Albert Barnes: Notes on the Bible - 1834
4:15: Whosoever shall confess that Jesus is the Son of God - In the true sense, and from the heart. This will always prove that a man is a Christian. But the passage cannot mean that if he merely says so in words, or if he does it insincerely, or without any proper sense of the truth, it will prove that he is a Christian. On the meaning of the sentiment here expressed, see the notes at Jo1 4:2. Compare the notes at Rom 10:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: confess: Jo1 4:2, Jo1 5:1, Jo1 5:5; Mat 10:32; Luk 12:8; Rom 10:9; Phi 2:11; Jo2 1:7
God dwelleth: Jo1 4:12, Jo1 3:24
Geneva 1599
Whosoever shall (h) confess that Jesus is the Son of God, God dwelleth in him, and he in God.
(h) With such a confession as comes from true faith, and is accompanied with love, so that there is an agreement of all things.
John Gill
Whosoever shall confess that Jesus is the Son of God,.... The only begotten of the Father; that he is not a mere man, as the Jews, and Ebion and Cerinthus said, but a divine person, equal with the Father; which contains all that relates to the dignity of his person, and his fitness for his office as a Saviour, and which was the test of faith in those times, and the grand article of belief: not that a bare assent to this had what followed annexed to it; for the devils believed and owned that Jesus was the Son of God; and so might, and did, unregenerate persons, as the centurion at the cross of Christ, who know nothing what communion with God is; but this confession is such as is attended with a believing in Christ from the heart unto righteousness, life, and salvation, and a cheerful obedience to his ordinances and commands, from a principle of love to him, and faith in him, things not to be found in devils and carnal men; see Rom 10:9.
God dwelleth in him, and he in God; See Gill on 1Jn 4:13; this should encourage to an open and hearty confession of Christ as the Son of God, and Saviour of sinners, and to a public profession of his name, and faith in him, and an holding it fast without wavering.
John Wesley
Whosoever shall, from a principle of loving faith, openly confess in the face of all opposition and danger, that Jesus is the Son of God, God abideth in him.
Robert Jamieson, A. R. Fausset and David Brown
shall confess--once for all: so the Greek aorist means.
that Jesus is the Son of God--and therefore "the Saviour of the world" (1Jn 4:14).
4:164:16: Եւ մեք հաւատացք, եւ ծանեա՛ք զսէրն Աստուծոյ՝ զոր ունի առ մեզ։ Աստուած սէ՛ր է, եւ որ կայ ՚ի սէրն՝ բնակեա՛լ է յԱստուած, եւ Աստուած ՚ի նմա բնակէ։[3197]։[3197] Ոմանք. Բնակէ յԱստուած. եւ Աստուած ՚ի։
16 Եւ մենք հաւատացինք ու ճանաչեցինք Աստծու սէրը, որ նա ունի մեր հանդէպ: Աստուած սէր է. եւ ով սիրոյ մէջ է ապրում, բնակւում է Աստծու մէջ, եւ Աստուած բնակւում է նրա մէջ:
16 Մենք ճանչցանք ու հաւատացինք թէ Աստուած մեզ կը սիրէ։ Աստուած սէր է։ Ան, որ սիրոյ մէջ կը բնակի, Աստուծոյ մէջ կը բնակի ու Աստուած՝ անոր մէջ։
Եւ մեք հաւատացաք եւ ծանեաք զսէրն Աստուծոյ զոր ունի առ մեզ. Աստուած սէր է. եւ որ կայ ի սէրն` բնակեալ է յԱստուած, եւ Աստուած ի նմա բնակէ:

4:16: Եւ մեք հաւատացք, եւ ծանեա՛ք զսէրն Աստուծոյ՝ զոր ունի առ մեզ։ Աստուած սէ՛ր է, եւ որ կայ ՚ի սէրն՝ բնակեա՛լ է յԱստուած, եւ Աստուած ՚ի նմա բնակէ։[3197]։
[3197] Ոմանք. Բնակէ յԱստուած. եւ Աստուած ՚ի։
16 Եւ մենք հաւատացինք ու ճանաչեցինք Աստծու սէրը, որ նա ունի մեր հանդէպ: Աստուած սէր է. եւ ով սիրոյ մէջ է ապրում, բնակւում է Աստծու մէջ, եւ Աստուած բնակւում է նրա մէջ:
16 Մենք ճանչցանք ու հաւատացինք թէ Աստուած մեզ կը սիրէ։ Աստուած սէր է։ Ան, որ սիրոյ մէջ կը բնակի, Աստուծոյ մէջ կը բնակի ու Աստուած՝ անոր մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: И мы познали любовь, которую имеет к нам Бог, и уверовали в нее. Бог есть любовь, и пребывающий в любви пребывает в Боге, и Бог в нем.
4:16  καὶ ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην ἣν ἔχει ὁ θεὸς ἐν ἡμῖν. ὁ θεὸς ἀγάπη ἐστίν, καὶ ὁ μένων ἐν τῇ ἀγάπῃ ἐν τῶ θεῶ μένει καὶ ὁ θεὸς ἐν αὐτῶ μένει.
4:16. Καὶ (And) ἡμεῖς (we) ἐγνώκαμεν (we-had-come-to-acquaint) καὶ (and) πεπιστεύκαμεν (we-had-come-to-trust-of) τὴν (to-the-one) ἀγάπην (to-an-excessing-off) ἣν (to-which) ἔχει (it-holdeth,"ὁ (the-one) θεὸς (a-Deity,"ἐν (in) ἡμῖν. (unto-us) Ὁ (The-one) θεὸς (a-Deity) ἀγάπη (an-excessing-off) ἐστίν, (it-be,"καὶ (and) ὁ (the-one) μένων (staying) ἐν (in) τῇ (unto-the-one) ἀγάπῃ (unto-an-excessing-off) ἐν (in) τῷ (unto-the-one) θεῷ (unto-a-Deity) μένει (it-stayeth) καὶ (and) ὁ (the-one) θεὸς (a-Deity) ἐν (in) αὐτῷ (unto-it) [μένει]. "[it-stayeth]."
4:16. et nos cognovimus et credidimus caritati quam habet Deus in nobis Deus caritas est et qui manet in caritate in Deo manet et Deus in eoAnd we have known and have believed the charity which God hath to us. God is charity: and he that abideth in charity abideth in God, and God in him.
16. And we know and have believed the love which God hath in us. God is love; and he that abideth in love abideth in God, and God abideth in him.
And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him:

16: И мы познали любовь, которую имеет к нам Бог, и уверовали в нее. Бог есть любовь, и пребывающий в любви пребывает в Боге, и Бог в нем.
4:16  καὶ ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην ἣν ἔχει ὁ θεὸς ἐν ἡμῖν. ὁ θεὸς ἀγάπη ἐστίν, καὶ ὁ μένων ἐν τῇ ἀγάπῃ ἐν τῶ θεῶ μένει καὶ ὁ θεὸς ἐν αὐτῶ μένει.
4:16. et nos cognovimus et credidimus caritati quam habet Deus in nobis Deus caritas est et qui manet in caritate in Deo manet et Deus in eo
And we have known and have believed the charity which God hath to us. God is charity: and he that abideth in charity abideth in God, and God in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:16: God is love - See on Jo1 4:8 (note). He that dwelleth in love - he who is full of love to God and man is full of God, for God is love; and where such love is, there is God, for he is the fountain and maintainer of it.
Albert Barnes: Notes on the Bible - 1834
4:16: And we have known and believed ... - We all have assurance that God has loved us, and the fullest belief in the great fact of redemption by which he has manifested his love to us.
God is love - Notes, Jo1 4:8. It is not uncommon for John to repeat an important truth. He delights to dwell on such a truth as that which is here expressed; and who should not? What truth is there on which the mind can dwell with more pleasure; what is there that is better fitted to win the heart to holiness; what that will do more to sustain the soul in the sorrows and trials of this life? In our trials; in the darkness which is around us; in the perplexities which meet and embarrass us in regard to the divine administration; in all that seems to us incomprehensible in this world, and in the prospect of the next, let us learn to repeat this declaration of the favored disciple, ""God is love."" What trials may we not bear, if we feel assured of that! What dark cloud that seems to hang over our way, and to involve all things in gloom, will not be bright, if from the depths of our souls we can always say, "God is love!"
And he that dwelleth in love ... - Religion is all love. God is love; he has loved us; we are to love him; we are to love one another; we are to love the whole world. Heaven is filled with love, and there is nothing else there. The earth is filled with love just as far as religion pRev_ails, and would be entirely if it should pRev_ail everywhere. Love would remove all the corrupt passions, the crimes, the jealousies, the wars on the earth, and would diffuse around the globe the bliss of heaven. If a man, therefore, is actuated by this, he has the spirit of the heavenly world reigning in his soul, and lives in an atmosphere of love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: we: Jo1 4:9, Jo1 4:10, Jo1 3:1, Jo1 3:16; Psa 18:1-3, Psa 31:19, Psa 36:7-9; Isa 64:4; Co1 2:9
God is love: Jo1 4:8, Jo1 4:12, Jo1 4:13
and he: Jo1 4:12, Jo1 3:24
Geneva 1599
And we have known and believed the love that God hath to us. (12) God is love; and he that dwelleth in love dwelleth in God, and God in him.
(12) A fourth reason: God is the fountain and wellspring of charity indeed charity itself: therefore whoever abides in it, has God with him.
John Gill
And we have known and believed,.... Or have a full assurance and knowledge of, and faith in,
the love that God hath to us; shown as in many instances, so more especially in sending his Son to be the propitiation for our sins, to be the Saviour of us, and that we might live through him.
God is love; See Gill on 1Jn 4:8,
and he that dwelleth in love; who dwells by faith upon the love of God as displayed in Christ, and abides in the exercise of love to God and to the saints:
dwelleth in God, and God in him; See Gill on 1Jn 4:13; the last clause, "and God in him", is left out in the Syriac version.
John Wesley
And we know and believe - By the same Spirit, the love that God hath to us.
Robert Jamieson, A. R. Fausset and David Brown
And we--John and his readers (not as 1Jn 4:14, the apostles only).
known and believed--True faith, according to John, is a faith of knowledge and experience: true knowledge is a knowledge of faith [LUECKE].
to us--Greek, "in our case" (see on 1Jn 4:9).
dwelleth--Greek, "abideth." Compare with this verse, 1Jn 4:7.
4:174:17: Յայսմիկ է կատարեալ սէրն նորա ընդ մեզ. զի համարձակութի՛ւն ունիմք յաւուրն դատաստանի. զի որպէս եւ նայն է, նո՛յնպէս եւ մեք եմք յաշխարհի յայսմիկ[3198]։ [3198] Ոմանք. Յայսմիկ կատարեալ է սէր նորա ՚ի մեզ. զի համարձակութիւն ունիցիմք յաւ՛՛... որպէս նայն է. կամ՝ որպէս նա, նոյնպէս եւ... յաշխարհիս։
17 Աստծու հանդէպ եթէ սէրը կատարեալ է մեր մէջ, ուրեմն վստահութիւն կ’ունենանք դատաստանի օրը նրա դիմաց կանգնելու. որովհետեւ, ինչպէս որ նա է, այնպէս էլ մենք ենք այս աշխարհում:
17 Ասով սէրը մեր վրայ կատարեալ կ’ըլլայ, որպէս զի համարձակութիւն ունենանք դատաստանին օրը, վասն զի ինչպէս է ինք, նոյնպէս ալ մենք ենք այս աշխարհի մէջ։
Յայսմիկ կատարեալ է սէրն ընդ մեզ. զի համարձակութիւն [21]ունիմք յաւուրն դատաստանի. զի որպէս եւ նայն է` նոյնպէս եւ մեք եմք յաշխարհի յայսմիկ:

4:17: Յայսմիկ է կատարեալ սէրն նորա ընդ մեզ. զի համարձակութի՛ւն ունիմք յաւուրն դատաստանի. զի որպէս եւ նայն է, նո՛յնպէս եւ մեք եմք յաշխարհի յայսմիկ[3198]։
[3198] Ոմանք. Յայսմիկ կատարեալ է սէր նորա ՚ի մեզ. զի համարձակութիւն ունիցիմք յաւ՛՛... որպէս նայն է. կամ՝ որպէս նա, նոյնպէս եւ... յաշխարհիս։
17 Աստծու հանդէպ եթէ սէրը կատարեալ է մեր մէջ, ուրեմն վստահութիւն կ’ունենանք դատաստանի օրը նրա դիմաց կանգնելու. որովհետեւ, ինչպէս որ նա է, այնպէս էլ մենք ենք այս աշխարհում:
17 Ասով սէրը մեր վրայ կատարեալ կ’ըլլայ, որպէս զի համարձակութիւն ունենանք դատաստանին օրը, վասն զի ինչպէս է ինք, նոյնպէս ալ մենք ենք այս աշխարհի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: Любовь до того совершенства достигает в нас, что мы имеем дерзновение в день суда, потому что поступаем в мире сем, как Он.
4:17  ἐν τούτῳ τετελείωται ἡ ἀγάπη μεθ᾽ ἡμῶν, ἵνα παρρησίαν ἔχωμεν ἐν τῇ ἡμέρᾳ τῆς κρίσεως, ὅτι καθὼς ἐκεῖνός ἐστιν καὶ ἡμεῖς ἐσμεν ἐν τῶ κόσμῳ τούτῳ.
4:17. Ἐν (In) τούτῳ (unto-the-one-this) τετελείωται (it-had-come-to-be-en-finish-belonged) ἡ (the-one) ἀγάπη (an-excessing-off) μεθ' (with) ἡμῶν, (of-us,"ἵνα (so) παρρησίαν (to-an-all-uttering-unto) ἔχωμεν (we-might-hold) ἐν (in) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) τῆς (of-the-one) κρίσεως, (of-a-separating,"ὅτι (to-which-a-one) καθὼς (down-as) ἐκεῖνός (the-one-thither) ἐστιν (it-be) καὶ (and) ἡμεῖς (we) ἐσμὲν (we-be) ἐν (in) τῷ (unto-the-one) κόσμῳ (unto-a-configuration) τούτῳ. (unto-the-one-this)
4:17. in hoc perfecta est caritas nobiscum ut fiduciam habeamus in die iudicii quia sicut ille est et nos sumus in hoc mundoIn this is the charity of God perfected with us, that we may have confidence in the day of judgment: because as he is, we also are in this world.
17. Herein is love made perfect with us, that we may have boldness in the day of judgment; because as he is, even so are we in this world.
Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world:

17: Любовь до того совершенства достигает в нас, что мы имеем дерзновение в день суда, потому что поступаем в мире сем, как Он.
4:17  ἐν τούτῳ τετελείωται ἡ ἀγάπη μεθ᾽ ἡμῶν, ἵνα παρρησίαν ἔχωμεν ἐν τῇ ἡμέρᾳ τῆς κρίσεως, ὅτι καθὼς ἐκεῖνός ἐστιν καὶ ἡμεῖς ἐσμεν ἐν τῶ κόσμῳ τούτῳ.
4:17. in hoc perfecta est caritas nobiscum ut fiduciam habeamus in die iudicii quia sicut ille est et nos sumus in hoc mundo
In this is the charity of God perfected with us, that we may have confidence in the day of judgment: because as he is, we also are in this world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Апостол уясняет вопрос: в чем состоит высшая степень совершенства любви, соединяющей верующих с Богом, и решает этот вопрос в том смысле, что решительным признаком совершенства любви является готовность верующих и любящих безбоязненно предстать в день суда пред страшным судилищем Христовым, - совершенная любовь имеет дерзновение, parrhsian, (ср. II:28; III:21; V:14), т. е. уверенность и мужество быть оправданною на суде Христовом. Для этого необходимо, однако, чтобы "мы поступали в мире сем, как Он" (ст. 17). "Как Он в мире был непорочен" и чист..., - так и мы будем в Боге, и Бог в нас. Если Он есть учитель и податель нашей чистоты, то мы должны носить Его в мире чисто и непорочно... Если будем так жить, то будем иметь дерзновение пред Ним и будем свободны от всякого страха" (Феофил.). Если отличительный признак совершенной любви составляет дерзновение, то противоположное дерзновению чувство страха не должно иметь места не только в самой любви, но и в той области, в которой она действует: "в любви нет страха, но совершенная любовь изгоняет страх", - разумеется страх рабский, возбуждаемый ожиданием наказания и потому заключающий в себе мучение; и "боящийся несовершен в любви" (ст. 18). Основываясь на словах Давида: "бойтесь Господа, все святые Его..." (Пс 33:30), иные спросят: как теперь Иоанн говорит, что совершенная любовь изгоняет страх? Неужели святые Божии так несовершенны в любви, что им заповедуется бояться? Отвечаем. Страх двоякого рода. Один - предначинательный, к которому примешивается мучение. Человек, совершивший худые дела, приступает к Богу с боязнью, и приступает для того, чтобы не быть наказанным. Это - страх предначинательный. Другой страх совершенный. Этот страх свободен от такой боязни, почему и называется чистым и пребывающим в век века (Пс 18:10). Что же это за страх и почему он совершенный? Потому, что имеющий его совершенно восхищен любовью и всячески старается о том, чтобы у него ничего не доставало такого, что сильно любящий должен сделать для любимого" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Divine Love.A. D. 80.
17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. 18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. 19 We love him, because he first loved us. 20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? 21 And this commandment have we from him, That he who loveth God love his brother also.

The apostle, having thus excited and enforced sacred love from the great pattern and motive of it, the love that is and dwells in God himself, proceeds to recommend it further by other considerations; and he recommends it in both the branches of it, both as love to God, and love to our brother or Christian neighbour.

I. As love to God, to the primum amabile--the first and chief of all amiable beings and objects, who has the confluence of all beauty, excellence, and loveliness, in himself, and confers on all other beings whatever renders them good and amiable. Love to God seems here to be recommended on these accounts:-- 1. It will give us peace and satisfaction of spirit in the day when it will be most needed, or when it will be the greatest pleasure and blessing imaginable: Herein is our love made perfect, that we may have boldness in the day of judgment, v. 17. There must be a day of universal judgment. Happy they who shall have holy fiducial boldness before the Judge at that day, who shall be able to lift up their heads, and to look him in the face, as knowing he is their friend and advocate! Happy they who have holy boldness and assurance in the prospect of that day, who look and wait for it, and for the Judge's appearance! So do, and so may do, the lovers of God. Their love to God assures them of God's love to them, and consequently of the friendship of the Son of God; the more we love our friend, especially when we are sure that he knows it, the more we can trust his love. As God is good and loving, and faithful to his promise, so we can easily be persuaded of his love, and the happy fruits of his love, when we can say, Thou that knowest all things knowest that we love thee. And hope maketh not ashamed; our hope, conceived by the consideration of God's love, will not disappoint us, because the love of God is shed abroad in our hearts by the Holy Ghost that is given to us, Rom. v. 5. Possibly here by the love of God may be meant our love to God, which is shed abroad upon our hearts by the Holy Ghost; this is the foundation of our hope, or of our assurance that our hope will hold good at last. Or, if by the love of God be meant the sense and apprehension of his love to us, yet this must suppose or include us as lovers of him in this case; and indeed the sense and evidence of his love to us do shed abroad upon our hearts love to him; and thereupon we have confidence towards him and peace and joy in him. He will give the crown of righteousness to all that love his appearing. And we have this boldness towards Christ because of our conformity to him: Because as he is so are we in this world, v. 17. Love hath conformed us to him; as he was the great lover of God and man, he has taught us in our measure to be so too, and he will not deny his own image. Love teaches us to conform in sufferings too; we suffer for him and with him, and therefore cannot but hope and trust that we shall also be glorified together with him, 2 Tim. ii. 12. 2. It prevents or removes the uncomfortable result and fruit of servile fear: There is no fear in love (v. 18); so far as love prevails, fear ceases. We must here distinguish, I judge, between fear and being afraid; or, in this case, between the fear of God and being afraid of him. The fear of God is often mentioned and commanded as the substance of religion (1 Pet. ii. 17; Rev. xiv. 7); and so it imports the high regard and veneration we have for God and his authority and government. Such fear is constant with love, yea, with perfect love, as being in the angels themselves. But then there is a being afraid of God, which arises from a sense of guilt, and a view of his vindictive perfections; in the view of them, God is represented as a consuming fire; and so fear here may be rendered dread; There is no dread in love. Love considers its object as good and excellent, and therefore amiable, and worthy to be beloved. Love considers God as most eminently good, and most eminently loving us in Christ, and so puts off dread, and puts on joy in him; and, as love grows, joy grows too; so that perfect love casteth out fear or dread. Those who perfectly love God are, from his nature, and counsel, and covenant, perfectly assured of his love, and consequently are perfectly free from any dismal dreadful suspicions of his punitive power and justice, as armed against them; they well know that God loves them, and they thereupon triumph in his love. That perfect love casteth out fear the apostle thus sensibly argues: that which casteth out torment casteth out fear or dread: Because fear hath torment (v. 18) --fear is known to be a disquieting torturing passion, especially such a fear as is the dread of an almighty avenging God; but perfect love casteth out torment, for it teaches the mind a perfect acquiescence and complacency in the beloved, and therefore perfect love casteth out fear. Or, which is here equivalent, he that feareth is not made perfect in love (v. 18); it is a sign that our love is far from being perfect, since our doubts, and fears, and dismal apprehensions of God, are so many. Let us long for, and hasten to, the world of perfect love, where our serenity and joy in God will be as perfect as our love! 3. From the source and rise of it, which is the antecedent love of God: We love him, because he first loved us, v. 19. His love is the incentive, the motive, and moral cause of ours. We cannot but love so good a God, who was first in the act and work of love, who loved us when we were both unloving and unlovely, who loved us at so great a rate, who has been seeking and soliciting our love at the expense of his Son's blood; and has condescended to beseech us to be reconciled unto him. Let heaven and earth stand amazed at such love! His love is the productive cause of ours: Of his own will (of his own free loving will) begat he us. To those that love him all things work together for good, to those who are the called according to his purpose. Those that love God are the called thereto according to his purpose (Rom. viii. 28); according to whose purpose they are called is sufficiently intimated in the following clauses: whom he did predestinate (or antecedently purpose, to the image of his Son) those he also called, effectually recovered thereto. The divine love stamped love upon our souls; may the Lord still and further direct our hearts into the love of God! 2 Thess. iii. 5.

II. As love to our brother and neighbour in Christ; such love is argued and urged on these accounts:-- 1. As suitable and consonant to our Christian profession. In the profession of Christianity we profess to love God as the root of religion: "If then a man say, or profess as much as thereby to say, I love God, I am a lover of his name, and house, and worship, and yet hate his brother, whom he should love for God's sake, he is a liar (v. 20), he therein gives his profession the lie." That such a one loves not God the apostle proves by the usual facility of loving what is seen rather than what is unseen: For he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? v. 20. The eye is wont to affect the heart; things unseen less catch the mind, and thereby the heart. The incomprehensibleness of God very much arises from his invisibility; the member of Christ has much of God visible in him. How then shall the hater of a visible image of God pretend to love the unseen original, the invisible God himself? 2. As suitable to the express law of God, and the just reason of it: And this commandment have we from him, that he who loveth God love his brother also, v. 21. As God has communicated his image in nature and in grace, so he would have our love to be suitably diffused. We must love God originally and supremely, and others in him, on the account of their derivation and reception from him, and of his interest in them. Now, our Christian brethren having a new nature and excellent privileges derived from God, and God having his interest in them as well as in us, it cannot but be a natural suitable obligation that he who loves God should love his brother also.
Adam Clarke: Commentary on the Bible - 1831
4:17: Herein is our love made perfect - By God dwelling in us, and we in him; having cast out all the carnal mind that was enmity against himself, and filled the whole heart with the spirit of love and purity. Thus the love is made perfect; when it thus fills the heart it has all its degrees; it is all in all; and all in every power, passion, and faculty of the soul.
May have boldness in the day of judgment - Παρῥησιαν· Freedom of speech, and liberty of access; seeing in the person of our Judge, him who has died for us, regenerated our hearts, and who himself fills them.
As he is - Pure, holy, and loving; so are we in this world; being saved from our sins, and made like to himself in righteousness and true holiness. No man can contemplate the day of judgment with any comfort or satisfaction but on this ground, that the blood of Christ hath cleansed him from all sin, and that he is kept by the power of God, through faith, unto salvation. This will give him boldness in the day of judgment.
Albert Barnes: Notes on the Bible - 1834
4:17: Herein is our love made perfect - Margin, "love with us." The margin accords with the Greek - μεθ ̓ ἡμῶν meth' hē mō n. The meaning is, "the love that is within us, or in us, is made perfect." The expression is unusual; but the general idea is, that love is rendered complete or entire in the manner in which the apostle specifies. In this way love becomes what it should be, and will prepare us to appear with confidence before the judgment-seat. Compare the notes at Jo1 4:12.
That we may have boldness in the day of judgment - By the influence of love in delivering us from the fear of the wrath to come, Jo1 4:18. The idea is, that he who has true love to God will have nothing to fear in the day of judgment, and may even approach the awful tribunal where he is to receive the sentence which shall determine his everlasting destiny without alarm.
Because as he is, so are we in this world - That is, we have the same traits of character which the Saviour had, and, resembling him, we need not be alarmed at the prospect of meeting him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: our love: Gr. love with us
made: Jo1 4:12, Jo1 2:5; Jam 2:22
we may: Jo1 2:28, Jo1 3:19-21; Jam 2:13
the day: Mat 10:15, Mat 11:22, Mat 11:24, Mat 12:36; Pe2 2:9, Pe2 3:7
as: Jo1 3:3; Mat 10:25; Joh 15:20; Rom 8:29; Heb 12:2, Heb 12:3; Pe1 3:16-18; Pe1 4:1-3, Pe1 4:13, Pe1 4:14
Geneva 1599
(13) Herein is our love made perfect, that we may have boldness in the day of judgment: because (i) as he is, so are we in this world.
(13) Again (as before) he commends love, seeing that by our agreement with God in this thing, we have a sure testimony of our adoption, it comes to pass by this that without fear we look for that latter day of judgment, so that trembling and torment of conscience is cast out by this love.
(i) This signifies a likeness, not an equality.
John Gill
Herein is our love made perfect,.... Or love with us; which some understand of the love of God towards his people, and which is shed abroad in them: this indeed removes all fear of an awful judgment, and renders that amiable and desirable; and such who are interested in it, shall stand in that day with intrepidity and boldness; and this sense may seem to be favoured by the Syriac version, which reads, "his love with us"; and especially by the Vulgate Latin version, which renders it, "the love of God with us"; but it is best to understand it agreeably to the context, of our love to God, which is with and in our hearts; and which is made, or made to appear to be perfect, true, and genuine, by our love to the brethren; since the love of God to us does not admit of degrees, nor does it, or the reality and sincerity of it, depend upon our love to the saints; See Gill on 1Jn 4:12;
that we may have boldness in the day of judgment; not of men's judgment, when brought before judges, governors, and kings, for the sake of Christ and the Gospel, and stand at their bar, where saints, who have true love to God and Christ and the brethren, have stood with great courage and intrepidity, and shown much boldness, and used great freedom of speech; nor of judgment in this life, which sometimes begins at the house of God, though the saints often have great boldness and presence of mind, and freedom of expression both to God and man in a day of affliction, as Job had; but of the future judgment, which, though it will be very awful and solemn, Christ the Judge will appear with great majesty and glory, and all men will stand before him, and the books will be opened, and the judgment will proceed with great strictness and justice, and will issue in the everlasting perdition of devils and wicked men, yet the saints will have boldness in it: while evil men and devils tremble at the thoughts of it now, they rejoice and are glad; they love it, look for it, long for it, and hasten to it; and will stand fearless, and without the least dread, while others will flee to the rocks, and into the holes of the earth; and they will use freedom of speech with Christ, as the word here signifies; they will sing his new song, and ascribe the glory of their salvation to him, and express their praises of him, and love to him, then and to all eternity: and this boldness the saints may be said to arrive at through a perfect, or sincere, and genuine love of the brethren; for by this they know they are born again, and are born to an inheritance incorruptible, which they have both a meetness for, and a right unto; and knowing hereby that they are passed from death to life, they justly conclude they shall not enter into condemnation, and therefore are not afraid of the awful judgment: hereby they know that their faith is right, and that therefore they are manifestly the children of God; and if children, then heirs, and so shall be saved, and have everlasting life:
because as he is, so are we in this world; which may be understood either of God, to whom the saints are like; for such who are born again, as those who love the brethren are, they are partakers of the divine nature, and bear a resemblance to God, even in this present state of things; and as it becomes them to be holy in all manner of conversation, as he is holy, and to be merciful to wicked men, as he is merciful, so to love the saints as he does, and to be kind, tenderhearted, and forgive one another, as he for Christ's sake has forgiven them; for as God is love, they should be all love likewise; or of Christ, see 1Jn 3:3; and that with respect to God; as he is the Son of God, so are they the sons of God; he by nature, they by grace and adoption; as he is loved by God with an everlasting and unchangeable love, with a love of complacency and delight, so are they loved by him with the same kind of love, even while they are in this world; and as he is the chosen of God, and precious, so they are chosen in him, and unto salvation by him. The Syriac, Arabic, and Ethiopic versions, render it, "as he was": and the sense may be, as he was in this world, so are they; and which may regard not so much likeness in nature, though there is an agreement in that, excepting sin, but the sameness of state and condition; as he was a man of sorrows, attended with afflictions, loaded with reproaches, and followed with the persecutions of men, so are they; nor need they wonder that they are the objects of the world's hatred and contempt, since he was also; as he was tempted by Satan, forsaken by his friends, and deserted by his God, so sometimes are they in this world; and as he went through a variety of sufferings, and death itself, to glory, so through many tribulations do they enter the kingdom: moreover, as he now is in heaven, so are they in this world; even as he is in heaven, so are they representatively in him, while in this world; and as he is righteous, being justified and acquitted from all the charge of sin he took upon him, and therefore will appear a second time without sin, so they are completely righteous in him: and once more, as he is, so they are, or should be in this world; they should be holy as he is holy, and be humble, meek, and patient, as he is, and walk as he walked; and particularly love the saints and one another, as he does; and which seems to be greatly intended here, and must be understood not of an equality, but of a likeness. The Arabic version reads the words conditionally, and as depending on the preceding clause, "if as he was, we are in this world"; and then the sense is, that the saints shall have boldness in the day of judgment, provided they are in this world as Christ was.
John Wesley
Hereby - That is, by this communion with God. Is our love made perfect; that we may - That is, so that we shall have boldness in the day of judgment - When all the stout - hearted shall tremble. Because as he - Christ. Is - All love. So are we - Who are fathers in Christ, even in this world.
Robert Jamieson, A. R. Fausset and David Brown
(Compare 1Jn 3:19-21.)
our love--rather as the Greek, "LOVE (in the abstract, the principle of love [ALFORD]) is made perfect (in its relations) with us." Love dwelling in us advances to its consummation "with us" that is, as it is concerned with us: so Greek. Lk 1:58, "showed mercy upon (literally, 'with') her": 2Jn 1:2, the truth "shall be with us for ever."
boldness--"confidence": the same Greek as 1Jn 3:21, to which this passage is parallel. The opposite of "fear," 1Jn 4:18. Herein is our love perfected, namely, in God dwelling in us, and our dwelling in God (1Jn 4:16), involving as its result "that we can have confidence (or boldness) in the day of judgment" (so terrible to all other men, Acts 24:25; Rom 2:16).
because, &c.--The ground of our "confidence" is, "because even as He (Christ) is, we also are in this world" (and He will not, in that day, condemn those who are like Himself), that is, we are righteous as He is righteous, especially in respect to that which is the sum of righteousness, love (1Jn 3:14). Christ IS righteous, and love itself, in heaven: so are we, His members, who are still "in this world." Our oneness with Him even now in His exalted position above (Eph 2:6), so that all that belongs to Him of righteousness, &c., belongs to us also by perfect imputation and progressive impartation, is the ground of our love being perfected so that we can have confidence in the day of judgment. We are in, not of, this world.
4:184:18: Եւ երկեւղ ո՛չ գոյ ՚ի սէր, այլ սէրն կատարեալ ՚ի բա՛ց մերժէ զերկեւղն. զի երկեւղ ընդ տանջանօ՛ք է. իսկ որ երկնչին, չէ՛ կատարեալ ՚ի սէրն[3199]։ [3199] Յայլս պակասի. Եւ երկեւղ ո՛չ։ Ոմանք. Այլ սէր կատարեալ... իսկ որ երկնչի, չէ կատարեալ ՚ի սէր։
18 Սիրոյ մէջ երկիւղ չկայ. եւ կատարեալ սէրը հեռու է վանում երկիւղը, որովհետեւ երկիւղը տանջանքի ենթակայ է. եւ ով երկնչում է, կատարեալ չէ սիրոյ մէջ:
18 Սիրոյ մէջ վախ չկայ, հապա կատարեալ սէրը վախը մէկդի կը վանէ. վասն զի վախը տանջանքի ենթակայ է։ Ուստի ան որ կը վախնայ, սիրոյ մէջ կատարեալ չէ։
Երկեւղ ոչ գոյ ի սէր, այլ սէրն կատարեալ ի բաց մերժէ զերկեւղն. զի երկեւղ ընդ տանջանօք է. իսկ որ երկնչին` չէ կատարեալ ի սէրն:

4:18: Եւ երկեւղ ո՛չ գոյ ՚ի սէր, այլ սէրն կատարեալ ՚ի բա՛ց մերժէ զերկեւղն. զի երկեւղ ընդ տանջանօ՛ք է. իսկ որ երկնչին, չէ՛ կատարեալ ՚ի սէրն[3199]։
[3199] Յայլս պակասի. Եւ երկեւղ ո՛չ։ Ոմանք. Այլ սէր կատարեալ... իսկ որ երկնչի, չէ կատարեալ ՚ի սէր։
18 Սիրոյ մէջ երկիւղ չկայ. եւ կատարեալ սէրը հեռու է վանում երկիւղը, որովհետեւ երկիւղը տանջանքի ենթակայ է. եւ ով երկնչում է, կատարեալ չէ սիրոյ մէջ:
18 Սիրոյ մէջ վախ չկայ, հապա կատարեալ սէրը վախը մէկդի կը վանէ. վասն զի վախը տանջանքի ենթակայ է։ Ուստի ան որ կը վախնայ, սիրոյ մէջ կատարեալ չէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: В любви нет страха, но совершенная любовь изгоняет страх, потому что в страхе есть мучение. Боящийся несовершен в любви.
4:18  φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἀλλ᾽ ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει, ὁ δὲ φοβούμενος οὐ τετελείωται ἐν τῇ ἀγάπῃ.
4:18. φόβος (A-fearee) οὐκ (not) ἔστιν (it-be) ἐν (in) τῇ (unto-the-one) ἀγάπῃ, (unto-an-excessing-off,"ἀλλ' (other) ἡ (the-one) τελεία (finish-belonged) ἀγάπη (an-excessing-off) ἔξω (out-unto-which) βάλλει (it-casteth) τὸν (to-the-one) φόβον, (to-a-fearee,"ὅτι (to-which-a-one) ὁ (the-one) φόβος (a-fearee) κόλασιν (to-a-curtailing) ἔχει, (it-holdeth) ὁ (the-one) δὲ (moreover) φοβούμενος ( feareeing-unto ) οὐ (not) τετελείωται (it-had-come-to-be-en-finish-belonged) ἐν (in) τῇ (unto-the-one) ἀγάπῃ. (unto-an-excessing-off)
4:18. timor non est in caritate sed perfecta caritas foras mittit timorem quoniam timor poenam habet qui autem timet non est perfectus in caritateFear is not in charity: but perfect charity casteth out fear, because fear hath sin. And he that feareth is not perfected in charity.
18. There is no fear in love: but perfect love casteth out fear, because fear hath punishment; and he that feareth is not made perfect in love.
There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love:

18: В любви нет страха, но совершенная любовь изгоняет страх, потому что в страхе есть мучение. Боящийся несовершен в любви.
4:18  φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἀλλ᾽ ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει, ὁ δὲ φοβούμενος οὐ τετελείωται ἐν τῇ ἀγάπῃ.
4:18. timor non est in caritate sed perfecta caritas foras mittit timorem quoniam timor poenam habet qui autem timet non est perfectus in caritate
Fear is not in charity: but perfect charity casteth out fear, because fear hath sin. And he that feareth is not perfected in charity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:18: There is no fear in love - The man who feels that he loves God with all his heart can never dread him as his Judge. As he is now made a partaker of his Spirit, and carries a sense of the Divine approbation in his conscience, he has nothing of that fear that produces terror or brings torment. The perfect love - that fullness of love, which he has received, casteth out fear - removes all terror relative to this day of judgment, for it is of this that the apostle particularly speaks. And as it is inconsistent with the gracious design of God to have his followers miserable, and as he cannot be unhappy whose heart is full of the love of his God, this love must necessarily exclude this fear or terror; because that brings torment, and hence is inconsistent with that happiness which a man must have who continually enjoys the approbation of his God.
He that feareth - He who is still uncertain concerning his interest in Christ; who, although he has many heavenly drawings, and often sits with Christ some moments on a throne of love, yet feels from the evils of his heart a dread of the day of judgment; is not made perfect in love - has not yet received the abiding witness of the Spirit that he is begotten of God; nor that fullness of love to God and man which excludes the enmity of the carnal mind, and which it is his privilege to receive. But is the case of such a man desperate? No: it is neither desperate nor deplorable; he is in the way of salvation, and not far from the kingdom of heaven. Let such earnestly seek, and fervently believe on the Son of God; and he will soon give them another baptism of his Spirit, will purge out all the old leaven, and fill their whole souls with that love which is the fulfilling of the law. He who is not yet perfect in love may speedily become so, because God can say in a moment, I will, be thou clean; and immediately his leprosy will depart. Among men we find some that have neither love nor fear; others that have fear without love; others that have love and fear; and others that have love without fear.
1. Profligates, and worldly men in general, have neither the fear nor love of God.
2. Deeply awakened and distressed penitents have the fear or terror of God without his love.
3. Babes in Christ, or young converts, have often distressing fear mixed with their love.
4. Adult Christians have love without this fear; because fear hath torment, and they are ever happy, being filled with God. See Mr. Wesley's note on this place.
1. We must not suppose that the love of God shed abroad in the heart is ever imperfect in itself; it is only so in degree. There may be a less or greater degree of what is perfect in itself; so it is with respect to the love which the followers of God have; they may have measures or degrees of perfect love without its fullness. There is nothing imperfect in the love of God, whether it be considered as existing in himself, or as communicated to his followers.
2. We are not to suppose that the love of God casts out every kind of fear from the soul; it only casts out that which has torment.
1. A filial fear is consistent with the highest degrees of love; and even necessary to the preservation of that grace. This is properly its guardian; and, without this, love would soon degenerate into listlessness, or presumptive boldness.
2. Nor does it cast out that fear which is so necessary to the preservation of life; that fear which leads a man to flee from danger lest his life should be destroyed.
3. Nor does it cast out that fear which may be engendered by sudden alarm. All these are necessary to our well-being. But it destroys,
1. The fear of want;
2. The fear of death; and
3. The fear or terror of judgment. All these fears bring torment, and are inconsistent with this perfect love.
Albert Barnes: Notes on the Bible - 1834
4:18: There is no fear in love - Love is not an affection which produces fear. In the love which we have for a parent, a child, a friend, there is no fear. If a man had perfect love to God, he would have no fear of anything - for what would he have to dread? He would have no fear of death, for he would have nothing to dread beyond the grave. It is guilt that makes people fear what is to come; but he whose sins are pardoned, and whose heart is filled with the love of God, has nothing to dread in this world or the world to come. The angels in heaven, who have always loved God and one another, have no fear, for they have nothing to dread in the future; the redeemed in heaven, rescued from all danger, and filled with the love of God, have nothing to dread; and as far as that same loves operates on earth, it delivers the soul now from all apprehension of what is to come.
But perfect love casteth out fear - That is, love that is complete, or that is allowed to exert its proper influence on the soul. As far as it exists, its tendency is to deliver the mind from alarms. If it should exist in any soul in an absolutely perfect state, that soul would be entirely free from all dread in regard to the future.
Because fear hath torment - It is a painful and distressing emotion. Thus men suffer from the fear of poverty, of losses, of bereavement, of sickness, of death, and of future woe. From all these distressing apprehensions, that love of God which furnishes an evidence of true piety delivers us.
He that feareth, is not made perfect in love - He about whose mind there lingers the apprehension of future wrath, shows that love in his soul has not accomplished its full work. Perhaps it never will on any soul until we reach the heavenly world, though there are many minds so full of love to God, as to be pRev_ailingly delivered from fear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: is no: Luk 1:74, Luk 1:75; Rom 8:15; Ti2 1:7; Heb 12:28
fear hath: Job 15:21; Psa 73:19, Psa 88:15, Psa 88:16, Psa 119:120; Jam 2:19
He that: Jo1 4:12
Geneva 1599
There is no (k) fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.
(k) If we understand by love, that we are in God, and God in us, that we are sons, and that we know God, and that everlasting life is in us: he concludes correctly, that we may well gather peace and quietness by this.
John Gill
There is no fear in love,.... In the love of the brethren; where that is, there is no fear: so far as that prevails and gains ground, fear removes; not the filial fear of God, the new covenant grace of fear, which is the beginning of wisdom, and is consistent with faith, hope, love, and spiritual joy; but either the fear of men, which brings a snare: those that truly love Christ, his Gospel, and his people, they are not afraid of men; the spirit of power, love, and of a sound mind, is opposite to a spirit of fear, nor can they stand together; and such strength there is sometimes in brotherly love, that the saints are not afraid of death itself, but freely lay down their lives for one another; see 1Jn 3:16; or it may be rather, that they are not afraid of the day of judgment, and of hell and damnation; where hatred of the brethren has place, there is a fear and dread of these things, as were in Cain; but those that love the brethren, they know they are passed from death to life, and shall not enter into condemnation, and therefore are in no fear of any of these things:
but perfect love casteth out fear; when love to the brethren appears to be perfect, that is, genuine and sincere, and a man knows that from the bottom of his heart he sincerely loves the saints, he concludes from hence, as he may, the truth of his faith, which works in this way; and this frees him from the fears of men and devils, and of the future judgment and wrath to come. The Jews have a saying (w),
"worthy is his portion that rules over the place of fear, for lo, there is nothing that rules over the degree of "fear" but "love".''
Because fear hath torment: it distresses a man, fills him with anguish, and makes him restless and uneasy, and keeps him in servitude; through the fear of men, of the devil, death, judgment, and hell, he is all his lifetime, or as long as this fear lasts, subject to bondage: or "fear has punishment", as it may be rendered, and is by the Vulgate Latin version; it is a punishment itself to a man; and its being criminal deserves punishment, and is punishable; see Rev_ 21:8;
he that feareth is not made perfect in love; or "by love"; that is, he that is possessed, and under the power of a servile fear of punishment, is one who is not, by the love to the brethren, made to appear to himself to be a sincere lover of God, and true believer in Christ; for was he, he would not be in fear of destruction and death, since whoever truly loves God, and believes in Christ, shall certainly be saved; though such persons, at times, may not be without their doubts and fears.
(w) Zohar in Exod. fol. 87. 1.
John Wesley
There is no fear in love - No slavish fear can be where love reigns. But perfect, adult love casteth out slavish fear: because such fear hath torment - And so is inconsistent with the happiness of love. A natural man has neither fear nor love; one that is awakened, fear without love; a babe in Christ, love and fear; a father in Christ, love without fear.
Robert Jamieson, A. R. Fausset and David Brown
Fear has no place in love. Bold confidence (1Jn 4:17), based on love, cannot coexist with fear. Love, which, when perfected, gives bold confidence, casts out fear (compare Heb 2:14-15). The design of Christ's propitiatory death was to deliver from this bondage of fear.
but--"nay" [ALFORD].
fear hath torment--Greek, "punishment." Fear is always revolving in the mind the punishment deserved [ESTIUS]. Fear, by anticipating punishment (through consciousness of deserving it), has it even now, that is, the foretaste of it. Perfect love is incompatible with such a self-punishing fear. Godly fear of offending God is quite distinct from slavish fear of consciously deserved punishment. The latter fear is natural to us all until love casts it out. "Men's states vary: one is without fear and love; another, with fear without love; another, with fear and love; another, without fear with love" [BENGEL].
4:194:19: Մեք սիրեսցո՛ւք զԱստուած, վասն զի նա՛ նա՛խ սիրեաց զմեզ[3200]։ [3200] Ոմանք. Մեք սիրեցաք զԱստուած. զի նախ նա սիրեաց զմեզ։
19 Սիրենք Աստծուն[16], որովհետեւ առաջինը նա՛ սիրեց մեզ:[16] Լաւագոյն յուն. բն. չունեն Աստծուն բառը:
19 Մենք զանիկա կը սիրենք, վասն զի ան առաջ մեզ սիրեց։
Մեք [22]սիրեսցուք զԱստուած``, վասն զի նա նախ սիրեաց զմեզ:

4:19: Մեք սիրեսցո՛ւք զԱստուած, վասն զի նա՛ նա՛խ սիրեաց զմեզ[3200]։
[3200] Ոմանք. Մեք սիրեցաք զԱստուած. զի նախ նա սիրեաց զմեզ։
19 Սիրենք Աստծուն[16], որովհետեւ առաջինը նա՛ սիրեց մեզ:
[16] Լաւագոյն յուն. բն. չունեն Աստծուն բառը:
19 Մենք զանիկա կը սիրենք, վասն զի ան առաջ մեզ սիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: Будем любить Его, потому что Он прежде возлюбил нас.
4:19  ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς.
4:19. Ἡμεῖς (We) ἀγαπῶμεν, (we-excess-off-unto,"ὅτι (to-which-a-one) αὐτὸς (it) πρῶτος (most-before) ἠγάπησεν (it-excessed-off-unto) ἡμᾶς. (to-us)
4:19. nos ergo diligamus quoniam Deus prior dilexit nosLet us therefore love God: because God first hath loved us.
19. We love, because he first loved us.
We love him, because he first loved us:

19: Будем любить Его, потому что Он прежде возлюбил нас.
4:19  ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς.
4:19. nos ergo diligamus quoniam Deus prior dilexit nos
Let us therefore love God: because God first hath loved us.
19. We love, because he first loved us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: Устранив несовершенство любви в виде страха (ст. 18), Апостол переходит к заключению своей речи о любви к Богу и ближним во взаимных отношениях этих двух сторон любви, с указанием необходимости обоснования любви к ближним на любви к Богу. Первым предметом любви христианина должен быть Бог (ст. 19), Тот, Кто Своею любовью, проявленною прежде, чем мы узнали Его, и даже тогда, когда мы еще были враждебны Ему (ст. 9-10), возжег в душе нашей пламень истинной любви. Но любовь к Богу, если она действительно существует, должна отражаться в действиях человека и главным образом - в его любви к ближнему; недостаток, а тем более полное отсутствие любви к ближним говорит непременно и о недостатке любви к Богу, о любви лишь мнимой, - так что любовью к ближним может быть измеряема наша любовь к Богу (ст. 20). "Любовь, очевидно, образуется чрез обращение друг с другом; обращение же предполагает, что человек видит своего брата и по обращению с Ним еще более привязывается к Нему любовью, ибо видение весьма много привлекает к любви. Если же так, то кто ни во что ставит гораздо более влекущее к любви, не любит брата, которого видел, как может быть признан истинным, когда говорит, что любит Бога, Которого не видел, который ни в обращении с ним, ни объемлется никаким чувством" (Феофил.). Речь свою Апостол заключает указанием на то, что тесная, неразрывная связь любви к ближним с любовью к Богу, составляет прямую, положительную заповедь Божию (thn entolhn autou), ст. 21.
Adam Clarke: Commentary on the Bible - 1831
4:19: We love him because he first loved us - This is the foundation of our love to God.
1. We love him because we find he has loved us.
2. We love him from a sense of obligation and gratitude.
3. We love him from the influence of his own love; from his love shed abroad in our hearts, our love to him proceeds. It is the seed whence our love springs.
The verse might be rendered, Let us therefore love him, because he first loved us: thus the Syriac and Vulgate.
Albert Barnes: Notes on the Bible - 1834
4:19: We love him, because he first loved us - This passage is susceptible of two explanations; either.
(1) that the fact that he first loved us is the "ground" or "reason" why we love him, or.
(2) that as a matter of fact we have been brought to love him in consequence of the love which he has manifested toward us, though the real ground of our love may be the excellency of his own character.
If the former be the meaning, and if that were the only ground of love, then it would be mere selfishness, (compare Mat 5:46-47); and it cannot be believed that John meant to teach that that is the "only" reason of our love to God. It is true, indeed, that that is a proper ground of love, or that we are bound to love God in proportion to the benefits which we have received from his Hand; but still genuine love to God is something which cannot be explained by the mere fact that we have received favors from Him. The true, the original ground of love to God, is the "excellence of His own character," apart from the question whether we are to be benefited or not. There is that in the divine nature which a holy being will love, apart from the benefits which he is to receive, and from any thought even of his own destiny. It seems to me, therefore, that John must have meant here, in accordance with the second interpretation suggested above, that the fact that we love God is to be traced to the means which he has used to bring us to himself, but without saying that this is the sole or even the main reason why we love him. It was His love manifested to us by sending His Son to redeem us which will explain the fact that we now love Him; but still the real ground or reason why we love Him is the infinite excellence of His own character. It should be added here, that many suppose that the Greek words rendered "we love" (ἡμεῖς ἀγαπῶμεν hē meis agapō men are not in the indicative, but in the subjunctive; and that this is an exhortation - "let us love him, because he first loved us." So the Syriac, the Arabic, and the Vulgate read it; and so it is understood by Benson, Grotius, and Bloomfield. The main idea would not be essentially different; and it is a proper ground of exhortation to love God because He has loved us, though the highest ground is, because His character is infinitely worthy of love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: Jo1 4:10; Luk 7:47; Joh 3:16, Joh 15:16; Co2 5:14, Co2 5:15; Gal 5:22; Eph 2:3-5; Tit 3:3-5
Geneva 1599
(14) We love him, because he first loved us.
(14) Lest any man should think that that peace of conscience proceeds from our love as the cause, he goes back to the fountain, that is, to the free love with which God loves us although we deserved and do deserve his wrath. From this springs another double charity, which both are tokens and witnesses of that first, that is, that we love God who loved us first, and then for his sake our neighbours also.
John Gill
We love him, because he first loved us. Lest love to God, and so to one another, should be thought to be of ourselves, and too much be ascribed unto it, the apostle observes, that God's love to us is prior to our love to him; his love is from everlasting, as well as to everlasting; for he loves his people as he does his Son, and he loved him before the foundation of the world; his choosing them in Christ as early, and blessing them then with all spiritual blessings, the covenant of grace made with Christ from all eternity, the gift of grace to them in him before the world began, and the promise of eternal life to them so soon, show the antiquity and priority of his love: his love shown in the mission and gift of his Son was before theirs, and when they had none to him; and his love in regeneration and conversion is previous to theirs, and is the cause of it; his grace in regeneration brings faith and love with it, and produces them in the heart; and his love shed abroad there is the moving cause of it, or what draws it first into act and exercise; and the larger the discoveries and applications of the love of God be, the more does love to him increase and abound; and nothing more animates and inflames our love to God, than the consideration of the earliness of his love to us, of its being before ours; which shows that it is free, sovereign, distinguishing, and unmerited. Some read the words as an exhortation, "let us love him"; and others as in the subjunctive mood, "we should love him", because, &c. some copies read, "we love God", and so the Vulgate Latin, Syriac, and Ethiopic versions, and the Alexandrian copy, read, "because God first loved us": and so some others.
John Wesley
We love him, because he first loved us - This is the sum of all religion, the genuine model of Christianity. None can say more: why should any one say less, or less intelligibly?
Robert Jamieson, A. R. Fausset and David Brown
him--omitted in the oldest manuscripts. Translate, We (emphatical: WE on our part) love (in general: love alike Him, and the brethren, and our fellow men), because He (emphatical: answering to "we"; because it was He who) first loved us in sending His Son (Greek aorist of a definite act at a point of time). He was the first to love us: this thought ought to create in us love casting out fear (1Jn 4:18).
4:204:20: Եթէ ոք ասիցէ՝ եթէ սիրեմ զԱստուած, եւ զեղբայր իւր ատիցէ, սո՛ւտ է. որ ո՛չ սիրէ զեղբայր իւր զոր տեսանէ, զԱստուած զոր ո՛չն ետես՝ զիա՞րդ կարիցէ սիրել[3201]։ [3201] Ոմանք. ԶԱստուած զոր ոչ տեսանէ։
20 Եթէ մէկն ասի, թէ սիրում է Աստծուն, եւ ատի իր եղբօրը, սուտ է խօսում. ով չի սիրում իր եղբօրը, որին տեսնում է, ինչպէ՞ս կարող է սիրել Աստծուն, որին չի տեսել:
20 Եթէ մէկը կ’ըսէ թէ «Ես Աստուած կը սիրեմ» ու իր եղբայրը ատէ, անիկա ստախօս է. քանզի ան որ իր եղբայրը չի սիրեր՝ որ կը տեսնէ, Աստուած՝ որ չի տեսներ, ի՞նչպէս կրնայ սիրել։
Եթէ ոք ասիցէ եթէ` Սիրեմ զԱստուած, եւ զեղբայր իւր ատիցէ, սուտ է. որ ոչ սիրէ զեղբայր իւր զոր տեսանէ, զԱստուած զոր ոչն ետես` զիա՞րդ կարիցէ սիրել:

4:20: Եթէ ոք ասիցէ՝ եթէ սիրեմ զԱստուած, եւ զեղբայր իւր ատիցէ, սո՛ւտ է. որ ո՛չ սիրէ զեղբայր իւր զոր տեսանէ, զԱստուած զոր ո՛չն ետես՝ զիա՞րդ կարիցէ սիրել[3201]։
[3201] Ոմանք. ԶԱստուած զոր ոչ տեսանէ։
20 Եթէ մէկն ասի, թէ սիրում է Աստծուն, եւ ատի իր եղբօրը, սուտ է խօսում. ով չի սիրում իր եղբօրը, որին տեսնում է, ինչպէ՞ս կարող է սիրել Աստծուն, որին չի տեսել:
20 Եթէ մէկը կ’ըսէ թէ «Ես Աստուած կը սիրեմ» ու իր եղբայրը ատէ, անիկա ստախօս է. քանզի ան որ իր եղբայրը չի սիրեր՝ որ կը տեսնէ, Աստուած՝ որ չի տեսներ, ի՞նչպէս կրնայ սիրել։
zohrab-1805▾ eastern-1994▾ western am▾
4:2020: Кто говорит: 'я люблю Бога', а брата своего ненавидит, тот лжец: ибо не любящий брата своего, которого видит, как может любить Бога, Которого не видит?
4:20  ἐάν τις εἴπῃ ὅτι ἀγαπῶ τὸν θεόν, καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν· ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ὃν ἑώρακεν, τὸν θεὸν ὃν οὐχ ἑώρακεν οὐ δύναται ἀγαπᾶν.
4:20. ἐάν (If-ever) τις (a-one) εἴπῃ (it-might-have-had-said) ὅτι (to-which-a-one,"Ἀγαπῶ (I-excess-off-unto) τὸν (to-the-one) θεόν, (to-a-Deity,"καὶ (and) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ (of-it) μισῇ, (it-might-hate-unto,"ψεύστης (a-falsifier) ἐστίν: (it-be) ὁ (the-one) γὰρ (therefore) μὴ (lest) ἀγαπῶν (excessing-off-unto) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ (of-it) ὃν (to-which) ἑώρακεν, (it-had-come-to-discern-unto,"τὸν (to-the-one) θεὸν (to-a-Deity) ὃν (to-which) οὐχ (not) ἑώρακεν (it-had-come-to-discern-unto) οὐ (not) δύναται ( it-ableth ) ἀγαπᾷν. (to-excess-off-unto)
4:20. si quis dixerit quoniam diligo Deum et fratrem suum oderit mendax est qui enim non diligit fratrem suum quem vidit Deum quem non vidit quomodo potest diligereIf any man say: I love God, and hateth his brother; he is a liar. For he that loveth not his brother whom he seeth, how can he love God whom he seeth not?
20. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, cannot love God whom he hath not seen.
If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen:

20: Кто говорит: 'я люблю Бога', а брата своего ненавидит, тот лжец: ибо не любящий брата своего, которого видит, как может любить Бога, Которого не видит?
4:20  ἐάν τις εἴπῃ ὅτι ἀγαπῶ τὸν θεόν, καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν· ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ὃν ἑώρακεν, τὸν θεὸν ὃν οὐχ ἑώρακεν οὐ δύναται ἀγαπᾶν.
4:20. si quis dixerit quoniam diligo Deum et fratrem suum oderit mendax est qui enim non diligit fratrem suum quem vidit Deum quem non vidit quomodo potest diligere
If any man say: I love God, and hateth his brother; he is a liar. For he that loveth not his brother whom he seeth, how can he love God whom he seeth not?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:20: If a man say, I love God, and hateth his brother - This, as well as many other parts of this epistle, seems levelled against the Jews, who pretended much love to God while they hated the Gentiles; and even some of them who were brought into the Christian Church brought this leaven with them. It required a miracle to redeem St. Peter's mind from the influence of this principle. See Acts 10.
Whom he hath seen - We may have our love excited towards our brother,
1. By a consideration of his excellences or amiable qualities.
2. By a view of his miseries and distresses.
The first will excite a love of complacency and delight; the second, a love of compassion and pity.
Whom he hath not seen? - If he love not his brother, it is a proof that the love of God is not in him; and if he have not the love of God, he cannot love God, for God can be loved only through the influence of his own love. See on Jo1 4:19 (note). The man who hates his fellow does not love God. He who does not love God has not the love of God in him, and he who has not the love of God in him can neither love God nor man.
Albert Barnes: Notes on the Bible - 1834
4:20: If a man say, I love God, and hateth his brother - His Christian brother; or, in a larger sense, any man. The sense is, that no man, whatever may be his professions and pretensions, can have any true love to God, unless he loves his brethren.
He is a liar - Compare the notes at Jo1 1:6. It is not necessary, in order to a proper interpretation of this passage, to suppose that he "intentionally" deceives. The sense is, that this must be a false profession.
For he that loveth not his brother whom he hath seen ... - It is more reasonable to expect that we should love one whom we have seen and known personally, than that we should love one whom we have not seen. The apostle is arguing from human nature as it is, and everyone feels that we are more likely to love one with whom we are familiar than one who is a stranger. If a professed Christian, therefore, does not love one who bears the divine image, whom he sees and knows, how can he love that God whose image he bears, whom he has not seen? Compare the notes at Jo1 3:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: a man: Jo1 2:4, Jo1 3:17
not: Jo1 4:12
Geneva 1599
(15) If a man say, I love God, and hateth his brother, he is a liar: (16) for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?
(15) As he showed that the love of our neighbour cannot be separate from the love with which God loves us because this last gives rise to the other: so he denies that the other kind of love with which we love God, can be separate from the love of our neighbour: of which it follows, that they who say they worship God, and yet do not regard their neighbours lie shamelessly.
(16) The first reason taken from comparison: why we cannot hate our neighbour and love God, that is, because he that cannot love his brother whom he sees, how can he love God whom he cannot see?
John Gill
If a man say I love God, and hateth his brother,.... Than which profession nothing can be more contradictory, not black and white, or hot and cold in the same degree:
he is a liar; it is not truth he speaks, it is a contradiction, and a thing impossible:
for he that loveth not his brother whom he hath seen; his person, which might have drawn out his affection to him; and something valuable and worthy in him, which might have commanded respect; or his wants and distresses, which should have moved his pity and compassion:
how can he love God whom he hath not seen? it cannot be thought he should; the thing is not reasonable to suppose; it is not possible he should; See Gill on 1Jn 4:12.
John Wesley
Whom he hath seen - Who is daily presented to his senses, to raise his esteem, and move his kindness or compassion toward him.
Robert Jamieson, A. R. Fausset and David Brown
loveth not . . . brother whom he hath seen, how can he love God whom he hath not seen--It is easier for us, influenced as we are here by sense, to direct love towards one within the range of our senses than towards One unseen, appreciable only by faith. "Nature is prior to grace; and we by nature love things seen, before we love things unseen" [ESTIUS]. The eyes are our leaders in love. "Seeing is an incentive to love" [Å“CUMENIUS]. If we do not love the brethren, the visible representatives of God, how can we love God, the invisible One, whose children they are? The true ideal of man, lost in Adam, is realized in Christ, in whom God is revealed as He is, and man as he ought to be. Thus, by faith in Christ, we learn to love both the true God, and the true man, and so to love the brethren as bearing His image.
hath seen--and continually sees.
4:214:21: Եւ զայս պատուէ՛ր ունիմք առ ՚ի նմանէ, զի որ սիրէ զԱստուած՝ սիրէ՛ նա եւ զեղբայր իւր[3202]։[3202] Ոմանք. Զայս պատուէր։
21 Եւ նրանից ունենք այս պատուիրանը՝ ով սիրում է Աստծուն, նա պէտք է սիրի նաեւ իր եղբօրը:
21 Աստուած այս պատուէրը տուած է. ան որ Աստուած կը սիրէ, իր եղբայրն ալ պէտք է սիրէ։
Եւ զայս պատուէր ունիմք առ ի նմանէ, զի որ սիրէ զԱստուած` սիրէ նա եւ զեղբայր իւր:

4:21: Եւ զայս պատուէ՛ր ունիմք առ ՚ի նմանէ, զի որ սիրէ զԱստուած՝ սիրէ՛ նա եւ զեղբայր իւր[3202]։
[3202] Ոմանք. Զայս պատուէր։
21 Եւ նրանից ունենք այս պատուիրանը՝ ով սիրում է Աստծուն, նա պէտք է սիրի նաեւ իր եղբօրը:
21 Աստուած այս պատուէրը տուած է. ան որ Աստուած կը սիրէ, իր եղբայրն ալ պէտք է սիրէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2121: И мы имеем от Него такую заповедь, чтобы любящий Бога любил и брата своего.
4:21  καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ᾽ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ.
4:21. καὶ (And) ταύτην (to-the-one-this) τὴν (to-the-one) ἐντολὴν (to-a-finishing-in) ἔχομεν (we-hold) ἀπ' (off) αὐτοῦ, (of-it,"ἵνα (so) ὁ (the-one) ἀγαπῶν (excessing-off-unto) τὸν (to-the-one) θεὸν (to-a-Deity) ἀγαπᾷ (it-might-excess-off-unto) καὶ (and) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ. (of-it)
4:21. et hoc mandatum habemus ab eo ut qui diligit Deum diligat et fratrem suumAnd this commandment we have from God, that he who loveth God love also his brother.
21. And this commandment have we from him, that he who loveth God love his brother also.
And this commandment have we from him, That he who loveth God love his brother also:

21: И мы имеем от Него такую заповедь, чтобы любящий Бога любил и брата своего.
4:21  καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ᾽ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ.
4:21. et hoc mandatum habemus ab eo ut qui diligit Deum diligat et fratrem suum
And this commandment we have from God, that he who loveth God love also his brother.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:21: This commandment have we - We should love one another, and love our neighbor as ourselves. The love of God and the love of man can never be separated; he who loves God will love his brother; he who loves his brother gives this proof that he loves God, because he loves with a measure of that love which, in its infinitude, dwells in God.
Albert Barnes: Notes on the Bible - 1834
4:21: And this commandment have we from him - That is, the command to love a brother is as obligatory as that to love God. If one is obeyed, the other ought to be also; if a man feels that one is binding on him, he should feel that the other is also; and he can never have evidence that he is a true Christian, unless he manifests love to his brethren as well as love to God. See the notes at Jam 2:10.
That he who loveth God love his brother also - See the notes at Joh 13:34-35. Compare Joh 15:12, Joh 15:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: Jo1 4:11, Jo1 3:11, Jo1 3:14, Jo1 3:18, Jo1 3:23; Lev 19:18; Mat 22:37-39; Mar 12:29-33; Luk 10:37; Joh 13:34, Joh 13:35, Joh 15:12; Rom 12:9, Rom 12:10, Rom 13:9, Rom 13:10; Gal 5:6, Gal 5:14; Th1 4:9; Pe1 3:8, Pe1 4:8
Geneva 1599
(17) And this commandment have we from him, That he who loveth God love his brother also.
(17) A second reason, why God cannot be hated and our neighbour loved, because this same lawmaker commanded us both to love him and our neighbour.
John Gill
And this commandment have we from him,.... Either "from God", as the Alexandrian copy and the Vulgate Latin version read; and that to love the brethren is a commandment of God, is clear from 1Jn 3:23; or from Christ, for it is also a command of his, even his new commandment, which he has given, and his people have received from him:
that he who loveth God, love his brother also; see Jn 13:34; which is an argument persuading to attend to the one as well as to the other; for the same command that requires the one, requires the other: and he that transgresses it in one case, is a transgressor of it, as well as in the other.
John Wesley
And this commandment have we from him - Both God and Christ. That he who loveth God love his brother - Every one, whatever his opinions or mode of worship be, purely because he is the child, and bears the image, of God. Bigotry is properly the want of this pure and universal love. A bigot only loves those who embrace his opinions, and receive his way of worship; and he loves them for that, and not for Christ's sake.
Robert Jamieson, A. R. Fausset and David Brown
Besides the argument (1Jn 4:20) from the common feeling of men, he here adds a stronger one from God's express commandment (Mt 22:39). He who loves, will do what the object of his love wishes.
he who loveth God--he who wishes to be regarded by God as loving Him.