--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 887 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/887/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 887. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/887/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 887. 1 John · 7 of 9 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/887/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/887/#p-N [¶0] already is it in the world--in the person of the false prophets ([1Jo 4:1]). [¶1] 4. Ye--emphatical: Ye who confess Jesus: in contrast to "them," the false teachers. [¶2] overcome them--([1Jo 5:4], ); instead of being "overcome and brought into (spiritual) bondage" by them ([2Pe 2:19]). [Joh 10:8], , "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." [¶3] he that is in you--God, of whom ye are. [¶4] he that is in the word--the spirit of Antichrist, the devil, "the prince of this world." [¶5] 5. 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]. [¶6] speak they of the word--They draw the matter of their conversation from the life, opinions, and feelings of the world. [¶7] the world heareth them--([Joh 15:18], ). The world loves its own. [¶8] 6. We--true teachers of Christ: in contrast to them. [¶9] are of God--and therefore speak of God: in contrast to "speak they of the world," [1Jo 4:5]. [¶10] knoweth God--as his Father, being a child "of God" ([1Jo 2:13], ). [¶11] heareth us--Compare [Joh 18:37], "Every one that is of the truth, heareth My voice." [¶12] Hereby--([1Jo 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. [¶13] spirit of truth--the Spirit which comes from God and teaches truth. [¶14] spirit of error--the spirit which comes from Satan and seduces into error. [¶15] 7. Resumption of the main theme ([1Jo 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 [1Jo 4:9] with [1Jo 3:16], which [1Jo 4:9] resumes; and [1Jo 4:13] with [1Jo 3:24], which similarly [1Jo 4:13] resumes. At the same time, [1Jo 4:7-21] is connected with the immediately preceding context, [1Jo 4:2] setting forth Christ's incarnation, the great proof of God's love ([1Jo 4:10]). [¶16] Beloved--an address appropriate to his subject, "love." [¶17] love--All love is from God as its fountain: especially that embodiment of love, God manifest in the flesh. The Father also is love ([1Jo 4:8]). The Holy Ghost sheds love as its first fruit abroad in the heart. [¶18] knoweth God--spiritually, experimentally, and habitually. [¶19] 8. knoweth not--Greek aorist: not only knoweth not now, but never knew, has not once for all known God. [¶20] 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. [¶21] 9. toward us--Greek, "in our case." [¶22] sent--Greek, "hath sent." [¶23] 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 ([1Jo 4:9]), our "propitiation" ([1Jo 4:10]), or our "Saviour" ([1Jo 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. [¶24] 10. 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. [¶25] not that we loved God--though so altogether worthy of love. [¶26] 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. [¶27] 11. God's love to us is the grand motive for our love to one another ([1Jo 3:16]). [¶28] if--as we all admit as a fact. [¶29] 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. [¶30] 12. 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, [1Jo 4:11], [1Jo 4:19], . Thus [1Jo 4:12] explains why, instead (in [1Jo 4:11]) of saying, "If God so loved us, we ought also to love God," he said, "We ought also to love one another." [¶31] 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 ([1Jo 4:8], ). John discusses this in [1Jo 4:13-16]. [¶32] his love--rather, "the love of Him," that is, "to Him" ([1Jo 2:5]), evinced by our love to His representatives, our brethren. [¶33] is perfected in us--John discusses this in [1Jo 4:17-19]. Compare [1Jo 2:5], "is perfected," that is, attains its proper maturity. [¶34] 13. 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" ([1Jo 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 ([Ga 5:22]). In Jesus alone the Spirit dwelt without measure ([Joh 3:34]). [¶35] 14. And we--primarily, we apostles, Christ's appointed eye-witnesses to testify to the facts concerning Him. The internal evidence of the indwelling Spirit ([1Jo 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." [¶36] seen--Greek, "contemplated," "attentively beheld" (see on [1Jo 1:1]). [¶37] sent--Greek, "hath sent": not an entirely past fact (aorist), but one of which the effects continue (perfect tense). [¶38] 15. shall confess--once for all: so the Greek aorist means. [¶39] that Jesus is the Son of God--and therefore "the Saviour of the world" ([1Jo 4:14]). [¶40] 16. And we--John and his readers (not as [1Jo 4:14], the apostles only). [¶41] known and believed--True faith, according to John, is a faith of knowledge and experience: true knowledge is a knowledge of faith [Luecke]. [¶42] to us--Greek, "in our case" (see on [1Jo 4:9]). [¶43] dwelleth--Greek, "abideth." Compare with this verse, [1Jo 4:7]. [¶44] 17-18. (Compare [1Jo 3:19-21].)