Proceeding from, as their source (ἐκ). Different from ἐκ τῆς γῆς from the earth (John 3:31), as marking the whole worldly economy morally considered.

Speak they of the world (ἐκ τοῦ κόσμου λαλοῦσιν)

An ambiguous rendering, which might readily be interpreted "they speak concerning the world." Literally it is: "they speak out of the world; i.e., the character of their utterances corresponds to their origin. Rev., "speak they as of the world." The position of the world in the sentence is emphatic: "it is out of the world that they speak."

Lit., the one knowing: he who is habitually and ever more clearly perceiving and recognizing God as his Christian life unfolds. The knowledge is regarded as progressive and not complete. Compare Philippians 3:12, and He who is calling (ὁ καλῶν, 1 Thessalonians 5:24) also ὁ ἀγαπῶν he that loves (1 John 4:7).

Hereby (ἐκ τούτου)

Not the same as the common ἐν τούτῳ (1 John 4:2). It occurs only here in the Epistle. Ἑν τούτῳ is in this: ἐκ τούτου from this. The former marks the residing or consisting of the essence or truth of a thing in something the apprehension of which conveys to us the essential nature of the thing itself. The latter marks the inference or deduction of the truth from something, as contrasted with its immediate perception in that something. Rev., by this.

The spirit of error (τὸ πνεῦμα τῆς πλάνης)

The phrase occurs nowhere else in the New Testament. Compare πνεύμασι πλάνοις misleading spirits, 1 Timothy 4:1.

Flows from God.

The aroist tense: did not know, from the beginning. He never knew.

Is love (ἀγάπη ἐστίν)

See on God is light (1 John 1:5), and the truth (1 John 1:6); also God is spirit (John 4:24). Spirit and light are expressions of God's essential nature. Love is the expression of His personality corresponding to His nature. See on love of God (1 John 2:5). Truth and love stand related to each other. Loving is the condition of knowing.

See on John 21:1; see on 1 John 3:5.

Toward us (ἐν ἡμῖν)

Wrong. Not "among us," as John 1:14, nor "in us;" but as Rev., in margin, in our case.

Sent (ἀπέσταλκεν)

John describes the incarnation as a sending, more frequently than in any other way. Ἁποστέλλω is to send under commission, as an envoy. The perfect tense, hath sent, points to the abiding results of the sending. See on 1 John 3:5.

His only-begotten Son (τὸν υἱὸν αὐτοῦ τὸν μονογενῆ)

Lit., His Son, the only-begotten (Son). A mode of expression common in John, enlarging upon the meaning of a noun by the addition of an adjective or a participle with the article. See 1 John 1:2; 1 John 2:7, 1 John 2:8, 1 John 2:25; 1 John 5:4; John 6:41, John 6:44, John 6:50, John 6:51; John 15:1, etc. On only-begotten, see on John 1:14.

See on 1 John 2:2.

Emphatic.

We ought

See on 1 John 2:6.

Beginning the sentence emphatically, and without the article: God as God. "God hath no man ever yet seen." Compare John 1:18.

His love

Not our love to Him, nor His love to us, but the love which is peculiarly His; which answers to His nature.

Have deliberately and steadfastly contemplated. Compare 1 John 1:1, and see on John 1:14.

Do testify (μαρτυροῦμεν)

Rev., bear witness. See on John 1:7.

Sent

See on 1 John 4:9.

The Savior of the world

See the same phrase, John 4:42, and compare John 3:17. Σωτήρ Savior, occurs in John only here and John 4:42. Elsewhere it is applied both to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10; Titus 3:4; Jde 1:25), and to Christ (Luke 2:11; Acts 5:31; Acts 13:23; 2 Timothy 1:10; Titus 1:4, etc.). The title is found in Paul's Epistles of the Captivity (Ephesians 5:23; Philippians 3:20), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes (Mercury), Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). "Zeus Soter" (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato: "Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said" ("Philebus," 66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time. "Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior,... and surely this will prove the greatest and most decisive of falls" (Plato, "Republic," 583). Hence the proverb, τὸ τρίτον τῳ σωτῆρι, lit., the third to the savior; i.e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun σωτηρία salvation, does not occur in John's Epistles, and appears only once in the Gospel (John 4:22). It is found thrice in Revelation (Revelation 7:10; Revelation 12:10; Revelation 19:1). Σώζειν to save occurs six times in John's Gospel, and once in Revelation (Revelation 21:24). It does not appear in the Epistles.

Lit., who if there be any.

Shall confess

See on 1 John 1:9.

Son of God

See on 1 John 1:7.

On this use of ἔχειν to have, see on John 16:22. Compare John 8:35.

To us (ἐν ἡμῖν)

Rev., in us. Compare God abideth in Him.

Dwelleth in love, etc.

See John 15:9, John 15:10. Rev., abideth.

To what does this refer? Two explanations are given. (1.) To the following that we may have boldness. So Huther, who argues thus on the ground that 1 John 4:18 shows that the drift of the writer's thought is toward the fearlessness of love. According to this, therefore, love has its fulfillment in freeing us from fear, and inspiring us with boldness even in view of the final judgment. (2.) To what precedes, viz., our dwelling in God and He in us. So Westcott: "The fellowship of God with man and of man with God, carries with it the consummation of love." I prefer the latter, principally on the ground that in such phrases as ἐν τούτῳ in this, διὰ τοῦτο on this account, therefore, the pronoun usually refers to something preceding, though more fully developed in what follows. See John 5:16, John 5:18; John 6:65; John 8:47; John 10:17; John 12:18; John 16:15.

Our love (ἡ ἀγάπη μεθ' ἡμῶν)

The A.V. construes μεθ' ἡμῶν with us, with love, making with us equivalent to our. In that case it might mean either the love which is between Christians, or the love which is between God and Christians. The Rev. construes with us with the verb: love is made perfect with us. The latter is preferable. I do not think it would be easy to point out a parallel in the New Testament to the expression ἀγάπη μεθ' love that with us equals our love. The true idea is that love is perfected in fellowship. The love of God is perfected with us, in communion with us, through our abiding in Him and He in us. "Love is not simply perfected in man, but in fulfilling this issue God works with man" (Westcott). Compare 2 John 1:3, "grace shall be with us" (true reading); and Acts 25:4, "what things God had done with them." See also Matthew 1:23; 1 Corinthians 16:24; Galatians 6:18. Μετά with, is used constantly in the New Testament of ethical relations. See Matthew 20:2; Matthew 2:3; Luke 23:12; Acts 7:9; Romans 12:15; 1 John 1:6.

Boldness (παῤῥησίαν)

See on 1 John 2:28.

The day of judgment (τῇ ἡμέρᾳ τῆς κρίσεως)

Lit., the day of judgment. The exact phrase occurs here only. Ἡμέρᾳ κρίσεως day of judgment, without the articles, is found Matthew 10:15; Matthew 11:22, Matthew 11:24; Matthew 12:36; 2 Peter 2:9; 2 Peter 3:7. The day is called the great day of their wrath (Revelation 6:17); the day of wrath and of revelation of the righteous judgement of God (Romans 2:5); the day of visitation (1 Peter 2:12); the last day (John 6:39, John 6:40, John 6:44, John 6:54); that day (Matthew 7:22; Luke 6:23; Luke 10:12). The judgment is found Matthew 12:41, Matthew 12:42; Luke 10:14; Luke 11:31, Luke 11:32.

Because

Likeness to Christ is the ground of boldness.

As (καθὼς)

Not absolutely, but according to our measure, as men in this world.

He is

The present tense is very significant. Compare 1 John 3:7, "is righteous even as He is righteous." The essence of out being as He is lies in perfected love; and Christ is eternally love. "He that abideth in love abideth in God and God in him." Compare 1 John 3:2.

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Lit., fear is not. It has no existence. The fear is that spoken of in 1 Peter 1:17; Hebrews 12:28; godly fear; filial reverence; not slavish fear, as Romans 8:15. In love, lit., the love, that perfected love of which John has been speaking.

Perfect (τελεία)

Not perfected, as 1 John 4:17 but perfect as the result of having been perfected. Compare Hebrews 5:14; James 1:4; James 3:2.

Casteth out (ἔξω βάλλει)

A strong expression: turneth out of doors. Fear is cast out of the sphere of the fellowship of love. See the phrase in John 6:37; John 9:34, John 9:35; John 12:31; John 15:6.

Hath torment (κόλασιν ἔχει)

Torment is a faulty translation. The word means punishment, penalty. It occurs in the New Testament only here and Matthew 25:46. The kindred verb, κολάζομαι to punish, is found Acts 4:21; 2 Peter 2:9. Note the present tense, hath. The punishment is present. Fear by anticipating punishment has it even now. The phrase hath punishment (see on John 16:22) indicates that the punishment is inherent in the fear. Fear carries its own punishment. Augustine, commenting on the expulsion of fear by love, says: "As in sewing, we see the thread passed through by the needle. The needle is first pushed in, but the thread cannot be introduced until the needle is brought out. So fear first occupies the mind, but does not remain permanently, because it entered for the purpose of introducing love." The words because fear hath punishment are parenthetical.

He that feareth

The A.V. omits and (δὲ), which is important as closely connecting this clause with there is no fear in love, etc. That is an abstract statement; this is personal; two modes of stating the same truth. Rev. "and he that feareth."

Is not made perfect

"Men's condition is varied; without fear and love; with fear without love; with fear and love; without fear with love" (Bengel).

The best texts omit Him. Some render let us love, as 1 John 4:7. The statement is general, relating to the entire operation of the principle of love. All human love is preceded and generated by the love of God.

Note the striking inversion of the clauses: He that loveth not his brother whom he hath seen, God whom he hath not seen cannot love.

How

The best tests omit, and give the direct statement cannot love. So Rev.

Not defining the contents of the commandment, but expressing intent. Compare John 13:34, and see on John 15:13.

His brother

"To the persecutor Saul, Christ said, 'Saul, Saul, why persecutest thou Me? I have ascended into heaven, yet still I lie upon earth. Here I sit at the right hand of the Father; there I still hunger, thirst, and am a stranger'" (Augustine).

Lit., every one that believeth. For the characteristic form of expression see on 1 John 3:3.

The Christ

See on Matthew 1:1, and see on 1 John 1:7.

Not by this or from this, as an inference (see on 1 John 4:6), but in the very exercise of the sentiment toward God, we perceive.

When (ὅταν)

More strictly, whenever. Our perception of the existence of love to our brethren is developed on every occasion when we exercise love and obedience toward God.

Keep (τηρῶμεν)

Read ποιῶμεν do. So Rev. See on John 3:21; see on 1 John 3:4. The exact phrase ποιεῖν τὰς ἐντολὰς to do the commandments, occurs only here. See on Revelation 22:14.

Lit., heavy. The word occurs six times in the New Testament. Acts 20:29, violent, rapacious; "grievous wolves": 2 Corinthians 10:10, weighty, impressive, of Paul's letters: Matthew 23:23; Acts 25:7, important, serious; the weightier matters of the law; serious charges against Paul.

See on 1 John 2:13.

The victory (ἡ νίκη)

Only here in the New Testament.

That overcometh (ἡ νικήσασα)

The aorist tense, overcame. On the cumulative form of expression, the victory, that which overcame, see on 1 John 4:9. The aorist is to be held here to its strict sense. The victory over the world was, potentially, won when we believed in Jesus as the Christ, the Son of God. We overcome the world by being brought into union with Christ. On becoming as He is (1 John 3:17) we become partakers of His victory (John 16:33). "Greater is He that is in you than He that is in the world" (1 John 4:4).

Our faith (πίστις ἡμῶν)

Πίστις faith, only here in John's Epistles and not in the Gospel. Our faith is embraced in the confession that Jesus is the Christ, the Son of God. On the question of the subjective and objective use of the faith, see on Acts 6:7.

The article with the participle denoting what is habitual; one who leads a life of victory over the world.

Jesus.

He that came (ὁ ἐλθὼν)

Referring to the historic fact. See Matthew 11:3; Luke 7:19; John 1:15, John 1:27. Compare, for the form of expression, John 1:33; John 3:13.

By water and blood (δἰ ὕδατος καὶ αἵματος)

Διά by, must be taken with ὁ ἐλθὼν He that came. It has not mere]y the sense of accompaniment, but also of instrumentality, i.e., by, through, by means of. Water and blood are thus the media through which Jesus the Mediator wrought, and which especially characterized the coming. See especially Hebrews 9:12 : "Christ being come... neither by the blood (δἰ αἵματος) of goats and calves, but by His own blood (διὰ δε τοῦ ἰδίου αἵματος"). Compare "we walk by faith not by sight (διὰ πίστεως οὐ διὰ εἴδους," 2 Corinthians 5:7): we wait with (lit., through) patience (δἰ ὑπομονῆς," Romans 8:25).

Water refers to Christ's baptism at the beginning of His Messianic work, through which He declared His purpose to fulfill all righteousness (Matthew 3:15). Blood refers to His bloody death upon the cross for the sin of the world.

Other explanations are substituted for this or combined with it. Some refer the words water and blood to the incident in John 19:34. To this it is justly objected that these words are evidently chosen to describe something characteristic of Christ's Messianic office, which could not be said of the incident in question. Nevertheless, as Alford justly remarks, "to deny all such allusion seems against probability. The apostle could hardly, both here and in that place, lay such evident stress on the water and the blood together, without having in his mind some link connecting this place and that." The readers of the Epistle must have been familiar with the incident, from oral or from written teaching.

Others refer the words to the Christian sacraments. These, however, as Huther observes, are only the means for the appropriation of Christ's atonement; whereas the subject here is the accomplishment of the atonement itself. Αἷμα blood, standing by itself, never signifies the Lord's Supper in the New Testament.

The true principle of interpretation appears to be laid down in the two canons of Dsterdieck. (1.) Water and blood must point both to some purely historical facts in the life of our Lord on earth, and to some still present witnesses for Christ. (2.) They must not be interpreted symbolically, but understood of something so real and powerful, as that by them God's testimony is given to believers, and eternal life assured to them. Thus the sacramental reference, though secondary, need not be excluded. Canon Westcott finds "an extension of the meaning" of water and blood in the following words: "Not in the water only, but in the water and in the blood," followed by the reference to the present witness of the Spirit. He argues that the change of the prepositions (ἐν in, for διά by), the use of the article (τῷ), and the stress laid on actual experience (it is the Spirit that witnesseth), these, together with the fact that that which was spoken of in its unity (by water and blood) is now spoken of in its separate parts (in the water and in the blood) - "all show that St. John is speaking of a continuation of the first coming under some new but analogous form. The first proof of the Messiahship of Jesus lay in His complete historical fulfillment of Messiah's work once for all, in bringing purification and salvation; that proof is continued in the experience of the Church in its two separate parts." Thus we are led to the ideas underlying the two sacraments.

The subject opened by the word blood is too large for discussion within these limits. The student is referred to Dr. Patrick Fairbairn's "Typology of Scripture; "Andrew Jukes, "The Law of the Offerings;" Professor William Milligan, "The Resurrection of our Lord," note, p. 274 sqq.; Canon Westcott's "Additional Note" on 1 John 1:7, in his "Commentary on John's Epistles;" and Henry Clay Trumbull, "The Blood Covenant."

Not by water only (οὐκ ἐν τῷ ὕδατι μόνον)

Lit., not in the water only Rev., with. The preposition ἐν in, marks the sphere or element in which; διά by, the medium through which. For the interchange of ἐν and διά see 2 Corinthians 6:7. The words are probably directed against the teaching of Cerinthus. See on 1 John 2:22. John asserts that Jesus is the Christ, and that He came by blood as well as by water.

And it is the Spirit that beareth witness (καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν)

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