4:1 {Beloved} (\agapýtoi\). Three times in this chapter
(#1,7,11) we have this tender address on love. {Believe not
every spirit} (\mý panti pneumati pisteuete\). "Stop believing,"
as some were clearly carried away by the spirits of error rampant
among them, both Docetic and Cerinthian Gnostics. Credulity means
gullibility and some believers fall easy victims to the latest
fads in spiritualistic humbuggery. {Prove the spirits}
(\dokimazete ta pneumata\). Put them to the acid test of truth as
the metallurgist does his metals. If it stands the test like a
coin, it is acceptable (\dokimos\, #2Co 10:18), otherwise it is
rejected (\adokimos\, #1Co 9:27; 2Co 13:5-7). {Many false
prophets} (\polloi pseudoprophýtai\). Jesus had warned people
against them (#Mt 7:15), even when they as false Christs work
portents (#Mt 24:11,24; Mr 13:22). It is an old story (#Lu
6:26) and recurs again and again (#Ac 13:6; Re 16:13; 19:20;
20:10) along with false teachers (#2Pe 2:1). {Are gone out}
(\exelýluthasin\). Perfect active indicative of \exerchomai\. Cf.
aorist in #2:19. They are abroad always.

4:2 {Hereby know ye} (\en toutÏi ginÏskete\). Either present
active indicative or imperative. The test of "the Spirit of God"
(\to pneuma tou theou\) here alone in this Epistle, save verse
#13. With the clamour of voices then and now this is important.
The test (\en toutÏi\, as in #3:19) follows. {That Jesus Christ
is come in the flesh} (\Iýsoun Christon en sarki elýluthota\).
The correct text (perfect active participle predicate
accusative), not the infinitive (\elýluthenai\, B Vg). The
predicate participle (see #Joh 9:22 for predicate accusative
with \homologeÏ\) describes Jesus as already come in the flesh
(his actual humanity, not a phantom body as the Docetic Gnostics
held). See this same idiom in #2Jo 1:7 with \erchomenon\
(coming). A like test is proposed by Paul for confessing the
deity of Jesus Christ in #1Co 12:3 and for the Incarnation and
Resurrection of Jesus in #Ro 10:6-10.

4:3 {Confesseth not} (\mý homologei\). Indefinite relative clause
with the subjective negative \mý\ rather than the usual objective
negative \ou\ (verse #6). It is seen also in #2Pe 1:9; Tit
1:11, a survival of the literary construction (Moulton,
_Prolegomena_, p. 171). The Vulgate (along with Irenaeus,
Tertullian, Augustine) reads _solvit_ (\luei\) instead of \mý
homologei\, which means "separates Jesus," apparently an allusion
to the Cerinthian heresy (distinction between Jesus and Christ)
as the clause before refers to the Docetic heresy. Many MSS. have
here also \en sarki elýluthota\ repeated from preceding clause,
but not A B Vg Cop. and not genuine. {The spirit of the
antichrist} (\to tou antichristou\). \Pneuma\ (spirit) not
expressed, but clearly implied by the neuter singular article to.
It is a repetition of the point about antichrists made in
#2:18-25. {Whereof} (\ho\). Accusative of person (grammatical
neuter referring to \pneuma\) with \akouÏ\ along with accusative
of the thing (\hoti erchetai\, as in #2:18, futuristic present
middle indicative). Here the perfect active indicative
(\akýkoate\), while in #2:18 the aorist (\ýkousate\). {And now
already} (\kai nun ýdý\). As in #2:18 also (many have come).
"The prophecy had found fulfilment before the Church had looked
for it" (Westcott). It is often so. For \ýdý\ see #Joh 4:35;
9:27.

4:4 {Have overcome them} (\nenikýkate autous\). Perfect active
indicative of \nikaÏ\, calm confidence of final victory as in
#2:13; Joh 16:33. The reference in \autous\ (them) is to the
false prophets in #4:1. {Because} (\hoti\). The reason for the
victory lies in God, who abides in them (#3:20,24; Joh 14:20;
15:4f.). God is greater than Satan, "he that is in the world"
(\ho en tÏi kosmÏi\), the prince of this world (#Joh 12:31;
14:30), the god of this age (#2Co 4:4), powerful as he seems.

4:5 {Of the world} (\ek tou kosmou\). As Jesus is not and as the
disciples are not (#Joh 17:14ff.). {As of the world} (\ek tou
kosmou\). No "as" (\hÏs\), but that is the idea, for their talk
proceeds from the world and wins a ready hearing. The false
prophets and the world are in perfect unison.

4:6 {We} (\hýmeis\). In sharp contrast with the false prophets
and the world. We are in tune with the Infinite God. Hence "he
that knoweth God" (\ho ginÏskÏn ton theon\, present active
articular participle, the one who keeps on getting acquainted
with God, growing in his knowledge of God) "hears us" (\akouei
hýmÏn\). This is one reason why sermons are dull (some actually
are, others so to dull hearers) or inspiring. There is a touch of
mysticism here, to be sure, but the heart of Christianity is
mysticism (spiritual contact with God in Christ by the Holy
Spirit). John states the same idea negatively by a relative
clause parallel with the preceding articular participle, the
negative with both clauses. John had felt the cold, indifferent,
and hostile stare of the worldling as he preached Jesus. {By
this} (\ek toutou\). "From this," deduction drawn from the
preceding; only example in the Epistle for the common \en toutÏi\
as in #4:2. The power of recognition (\ginÏskomen\, we know by
personal experience) belongs to all believers (Westcott). There
is no reason for Christians being duped by "the spirit of error"
(\to pneuma týs planýs\), here alone in the N.T., though we have
\pneumasin planois\ (misleading spirits) in #1Ti 4:1. Rejection
of the truth may be due also to our not speaking the truth in
love (#Eph 4:15).

4:7 {Of God} (\ek tou theou\). Even human love comes from God, "a
reflection of something in the Divine nature itself" (Brooke).
John repeats the old commandment of #2:7f. Persistence in loving
(present tense \agapÏmen\ indicative and \agapÏn\ participle) is
proof that one "has been begotten of God" (\ek tou theou
gegennýtai\ as in #2:29) and is acquainted with God. Otherwise
mere claim to loving God accompanied by hating one's brother is a
lie (#2:9-11).

4:8 {He that loveth not} (\ho mý agapÏn\). Present active
articular participle of \agapaÏ\ "keeps on not loving." {Knoweth
not God} (\ouk egnÏ ton theon\). Timeless aorist active
indicative of \ginÏskÏ\, has no acquaintance with God, never did
get acquainted with him. {God is love} (\ho theos agapý estin\).
Anarthrous predicate, not \hý agapý\. John does not say that love
is God, but only that God is love. The two terms are not
interchangeable. God is also light (#1:5) and spirit (#Joh
4:24).

4:9 {Was manifested} (\ephanerÏthý\). First aorist passive
indicative of \phaneroÏ\. The Incarnation as in #3:5. Subjective
genitive as in #2:5. {In us} (\en hýmin\). In our case, not
"among us" nor "to us." Cf. #Ga 1:16. {Hath sent}
(\apestalken\). Perfect active indicative of \apostellÏ\, as
again in verse #14, the permanent mission of the Son, though in
verse #10 the aorist \apesteilen\ occurs for the single event.
See #Joh 3:16 for this great idea. {His only-begotten Son} (\ton
huion autou ton monogený\). "His Son the only-begotten" as in
#Joh 3:16. John applies \monogenýs\ to Jesus alone (#Joh
1:14,18), but Luke (#Lu 7:12; 8:42; 9:38) to others. Jesus
alone completely reproduces the nature and character of God
(Brooke). {That we might live through him} (\hina zýsÏmen di'
autou\). Purpose clause with \hina\ and the first aorist
(ingressive, get life) active subjunctive of \zaÏ\. "Through him"
is through Christ, who is the life (#Joh 14:6). Christ also
lives in us (#Ga 2:20). This life begins here and now.

4:10 {Not that} (\ouch hoti\) {--but that} (\all' hoti\). Sharp
contrast as in #Joh 7:22; 2Co 7:9; Php 4:17. {We loved}
(\ýgapýsamen\). First aorist active indicative, but B reads
\ýgapýkamen\ (perfect active, we have loved). {He} (\autos\).
Emphatic nominative (God). {To be the propitiation} (\hilasmon\).
Merely predicate accusative in apposition with \huion\ (Son). For
the word see #2:2; Ro 3:25 for \hilastýrion\, and for \peri\ see
also #2:2.

4:11 {If God so loved us} (\ei houtÏs ho theos ýgapýsen hýmas\).
Condition of first class with \ei\ and the first aorist active
indicative. As in #Joh 3:16, so here \houtÏs\ emphasises the
manifestation of God's love both in its manner and in its extent
(#Ro 8:32). {Ought} (\opheilomen\). As in #2:6. _Noblesse
oblige_. "Keep on loving," (\agapŠin\) as in #3:11.

4:12 {No one hath beheld God at any time} (\theon oudeis pÏpote
tetheŠtai\). Perfect middle indicative of \theaomai\ (#Joh
1:14). Almost the very words of #Joh 1:18 \theon oudeis pÏpote
heÏraken\ (instead of \tetheŠtai\). {If we love one another}
(\ean agapÏmen allýlous\). Third-class condition with \ean\ and
the present active subjunctive, "if we keep on loving one
another." {God abideth in us} (\ho theos en hýmin menei\). Else
we cannot go on loving one another. {His love} (\hý agapý
autou\). More than merely subjective or objective (#2:5; 4:9).
"Mutual love is a sign of the indwelling of God in men" (Brooke).
{Is perfected} (\teteleiÏmený estin\). Periphrastic (see usual
form \teteleiÏtai\ in #2:5; 4:17) perfect passive indicative of
\teleioÏ\ (cf. #1:4). See verse #18 for "perfect love."

4:13 {Hereby know we} (\en toutÏi ginÏskomen\). The Christian's
consciousness of the fact of God dwelling in him is due to the
Spirit of God whom God has given (\dedÏken\, perfect active
indicative here, though the aorist \edÏken\ in #3:24). This gift
of God is proof of our fellowship with God.

4:14 {We have beheld} (\tetheŠmetha\). Perfect middle of
\theaomai\ as in verse #12, though the aorist in #1:1; Joh 1:14
(\etheŠsametha\). John is qualified to bear witness
(\marturoumen\ as in #1:2) as Jesus had charged the disciples to
do (#Ac 1:8). {Hath sent} (\apestalken\). As in verse #9,
though \apesteilen\ in verse #10. {To be the Saviour of the
world} (\sÏtýra tou kosmou\). Predicate accusative of \sÏtýr\
(Saviour), like \hilasmon\ in verse #10. This very phrase occurs
elsewhere only in #Joh 4:42 as the confession of the Samaritans,
but the idea is in #Joh 3:17.

4:15 {Whosoever shall confess} (\hos ean homologýsýi\).
Indefinite relative clause with modal \ean\ (=an) and the first
aorist active subjunctive, "whoever confesses." See #2:23; 4:2f.
for \homologeÏ\. {That} (\hoti\). Object clause (indirect
assertion) after \homologeÏ\. This confession of the deity of
Jesus Christ implies surrender and obedience also, not mere lip
service (cf. #1Co 12:3; Ro 10:6-12). This confession is proof
(if genuine) of the fellowship with God (#1:3f.; 3:24).

4:16 {We know} (\egnÏkamen\). Perfect active indicative, "we have
come to know and still know" as in #Joh 6:9, only there order is
changed (\pepisteukamen\ coming before \egnÏkamen\). Confession
(\homologeÏ\) follows experimental knowledge (\ginÏskÏ\) and
confident trust (\pisteuÏ\). Believers are the sphere (\en
hýmin\, in our case) in which the love of God operates
(Westcott). See #Joh 13:35 for "having love." {God is love} (\ho
theos agapý estin\). Repeated from verse #8. So he gathers up
the whole argument that one who is abiding in love is abiding in
God and shows that God is abiding in him. Thoroughly Johannine
style.

4:17 {Herein} (\en toutÏi\). It is not clear whether the \hina\
clause (sub-final use) is in apposition with \en toutÏi\ as in
#Joh 15:8 or the \hoti\ clause (because) with the \hina\ clause
as parenthesis. Either makes sense. Westcott argues for the
latter idea, which is reinforced by the preceding sentence. {With
us} (\meth' hýmÏn\). Construed with the verb \teteleiÏtai\ (is
perfected). In contrast to \en hýmin\ (verses #12,16),
emphasising cooperation. "God works with man" (Westcott). For
boldness (\parrýsian\) in the day of judgment (only here with
both articles, but often with no articles as in #2Pe 2:9) see
#2:28. {As he is} (\kathÏs ekeinos estin\). That is Christ as in
#2:6; 3:3,5,7,16. Same tense (present) as in #3:7. "Love is a
heavenly visitant" (David Smith). We are in this world to
manifest Christ.

4:18 {Fear} (\phobos\). Like a bond-slave (#Ro 8:15), not the
reverence of a son (\eulabeia\, #Heb 5:7f.) or the obedience to
a father (\en phobÏi\, #1Pe 1:17). This kind of dread is the
opposite of \parrýsia\ (boldness). {Perfect love} (\hý teleia
agapý\). There is such a thing, perfect because it has been
perfected (verses #12,17). Cf. #Jas 1:4. {Casteth out fear}
(\exÏ ballei ton phobon\). "Drives fear out" so that it does not
exist in real love. See \ekballÏ exÏ\ in #Joh 6:37; 9:34f.;
12:31; 15:6 to turn out-of-doors, a powerful metaphor. Perfect
love harbours no suspicion and no dread (#1Co 13). {Hath
punishment} (\kolasin echei\). Old word, in N.T. only here and
#Mt 25:46. \TimÏria\ has only the idea of penalty, \kolasis\ has
also that of discipline, while \paideia\ has that of chastisement
(#Heb 12:7). The one who still dreads (\phoboumenos\) has not
been made perfect in love (\ou teteleiÏtai\). Bengel graphically
describes different types of men: "sine timore et amore; cum
timore sine amore; cum timore et amore; sine timore cum amore."

4:19 {He first} (\autos prÏtos\). Note \prÏtos\ (nominative), not
\prÏton\, as in #Joh 20:4,8. God loved us {before} we loved him
(#Joh 3:16). Our love is in response to his love for us.
\AgapÏmen\ is indicative (we love), not subjunctive (let us love)
of the same form. There is no object expressed here.

4:20 {If a man say} (\ean tis eipýi\). Condition of third class
with \ean\ and second aorist active subjunctive. Suppose one say.
Cf. #1:6. {I love God} (\AgapÏ ton theon\). Quoting an imaginary
disputant as in #2:4. {And hateth} (\kai misei\). Continuation
of the same condition with \ean\ and the present active
subjunctive, "and keep on hating." See #2:9; 3:15 for use of
\miseÏ\ (hate) with \adelphos\ (brother). A liar (\pseustýs\).
Blunt and to the point as in #1:10; 2:4. {That loveth not} (\ho
mý agapÏn\). "The one who does not keep on loving" (present
active negative articular participle). {Hath seen} (\heÏraken\).
Perfect active indicative of \horaÏ\, the form in #Joh 1:18 used
of seeing God. {Cannot love} (\ou dunatai agapŠin\). "Is not able
to go on loving," with which compare #2:9, \ou dunatai
hamartanein\ (is not able to go on sinning). The best MSS. do not
have \pÏs\ (how) here.

4:21 {That} (\hina\). Sub-final object clause in apposition with
\entolýn\ as in #Joh 13:34; 15:13. {From him} (\ap' autou\).
Either God or Christ. See #Mr 12:29-31 for this old commandment
(#2:7f.).