Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson XXXIII) 03/02/22

^4:4 Since you belong to God, my dear children, you have already won a victory over those worldly people because the Spirit who lives in you is greater than the spirit who lives in the world. 

John Phillips (1927-2010) states that the end-time war has already begun. Indeed, it started in John’s Day. John wants us to know two things about this age long, end-time struggle. First, being invincible in this struggle: “You have already won a victory over those people because the Spirit who lives in you is greater than the spirit who lives in the world.” The enemy might still be able to assemble his demons and put on a fair showing, but the real battle is already over. “We have overcome!’’ We have overcome!’’ was John’s triumphant shout. Not even “the gates of hell” can triumph over God’s “little children – what Jesus called His “little flock” in this world.[1] [2]

David E. Hiebert (1928-1995) says that the Apostle John does not stress the identity but the superior greatness of this divine Enabler: “greater is He who is in you than he who is in the world.” The masculine article “He” clarifies that the contrast is between two personal powers, while the comparative adjective “greater” emphasizes the superior authority and control of the One in believers. Their opponent, the one in the world, is the devil, “the ruler of this world,”[3] whose work the Son of God came to destroy.[4] Clearly, John “does not subscribe to a dualist system in which the universe is the battlefield of two essentially equally powerful spiritual forces.” On the contrary, the superior rank and power of the indwelling Holy Spirit assure the Anointed One’s victory over the devil on the cross, in the grave, and in the lives of His followers.[5] Therefore, the phrase “You have overcome” must be understood in context. It would be like congratulating a driver on winning a race when, in fact, it would not have been possible without the racecar they were driving.

Stephen S. Smalley (1931-2018) notes that belief and behavior are never far apart in John’s First Epistle. Therefore, John is likely to be saying here that all wrong can be and must be defeated by true Christians. It is not a matter of victory over intellectual rather than moral error, or conquest in a situation of faith rather than practice. John’s point is that living as a child of God necessarily implies the defeat of false belief”[6] and victory over the temptation to behave wrongly;”[7] and also membership of the orthodox Christian community, rather than defection from it (as exemplified by the departure into the world of the secessionists.)[8] [9] [10] Too often, Christians face opposition with the fear of being defeated.  Instead, John says to confront them as overcomers, not by using their tactics, but by God’s agápe-love.

Edward J. Malatesta (1932-1998) notes that verse four is the center of the entire passage. It is a new form of composition, which will continue to verse six. No longer is there a question about spirits, but of persons. They are designated as being motivated by God or by the world. It helps to identify their condition and intent. One clear way was to notice whether they listened to the Apostles’ preaching or the world’s teaching. Whichever one they preferred identified them as being part of that source. If they were on God’s side, they had already overcome these false doctrines. The parallelism between 2:14 and 4:4 makes it clear that the one in the world’s camp was the evil spirit. But, not only have the believers overcome the devil’s scheme, identified as the one who is the ultimate source of deceitfulness.[11] [12]

James Montgomery Boice (1938-2000) notes that verse four begins with “you.” It is a reference to those born of God – Christians. The Apostle John says two things about these persons. First, he says, they have overcome the false teachers. He is not referring to a physical contest, nor even a struggle in the area of morality. Rather, it is an intellectual battle in which the Christians have been victorious. The false teachers sought to deceive believers, but they had not succeeded. Merely by testing them and refusing to be taken in by their lies, the Christians were victorious.

Second, John indicates why Christians were triumphant. It is not that they were stronger themselves – they probably were not. The Gnostics were the intellectual giants. Instead, God was in the Christians and, for that reason, they were stronger than these worldly philosophers. It was similar to the situation with Elisha’s young servant, who was terrified by the armies of Syria who sounded them. Said Elisha, “Don’t be afraid. The army that fights for us is larger than the army that fights for them.”[13] King Aram’s Syrian army consisted of regular men; God’s army was composed of heavenly angels.[14] So John’s audience needed to know their victory was not due to their spirit but to the power of the Spirit within them.

Stanley L. Derickson (1940) proposes that God does not attempt to keep believers from the devil’s intentions, but He does give them all that is needed to walk in the control of the Spirit continually. Job is an excellent example of exposing the believer to the testing of Satan. He will, however, totally isolate us from the devil and all evil on that day when He removes us from this life into His eternal presence. God may allow the devil access to our lives, but He will never allow him to overcome us. So, the Apostle John speaks here in verse four of the false spirits that will confront believers.[15]

Michael Eaton (1942-2017) believes that Christians can be intimidated by the boastful claims of false prophets. “We have all knowledge,” said the ancient Gnostic, and many weak Christians were inclined to believe them. “No unintelligent person can truly believe,” they say. Such boastful claims to possess knowledge were as standard in the ancient world as they are now, but the Apostle John says, “Don’t let yourself be intimidated by the Gnostics. You are God’s children. And His Spirit within you is greater than influence in the world.”[16]Actually, John should not have needed to say this. They had the anointing of the Holy Spirit, and deep within, they knew they were right. But “modem ideas” can be very intimidating to weak Christians. Sometimes, there is a need for someone like John to stand up and boldly declare what the Gospel is.[17]

And such heralds of the Good News are needed today, states Eaton. The enemies of God’s people act as if they have super-intelligence, but in due time they simply crumble. Think of all the great enemies that the church of Jesus has faced. Examine the persecution, the tyranny of antichristian rulers has opposed Christians, the opposition to the church of Jesus that has arisen in the name of science, tolerance, or modern knowledge. It goes on for centuries. Satan raises one adversary after another, the enemy of the church. But today, number one, Christianity is believed and practiced worldwide.[18]

William Loader (1944) points out that the Apostle John’s readers are on God’s side. They belong to God’s family. The false prophets who left the community doubtless pose a major threat to the community and seek to undermine the member’s confidence in the teaching of their leaders. Thus, John reassures them[19] by reminding them that they have the true Spirit, just as he had before. They can hold out against the pressure of these false teachers by trusting the message they received from the beginning about the real Jesus and His very down-to-earth command to love.[20] So, victory was not attributed to debate, defense, or discussion but by the Love that persuaded them to leave the world and come into the kingdom of God.

Robert W. Yarbrough (1948) says that the Apostle John is optimistic. His readers, he asserts, “have prevailed over” the forces arrayed against them. It is not clear whether John has in mind antichrist and allied spirits, evil people in the world generally, those who have left the church, [21] or some combination of these. John declares victory whether he has any or all of these in view. While wrestling with the forces of evil, his readers have already defeated them. There are direct parallels here with Paul’s theology of the cross.[22] [23]

Colin G. Kruse (1950) notes that the Apostle John congratulates his readers having overcome their distractors, not by their unaided efforts, but because the One who is in them is greater than the one in the world. Accordingly, believers are not only “from God,” as this verse indicates, but also indwelt by God, [24] an indwelling initiated by the Spirit. The Spirit of God who indwells the believers is certainly greater than the spirit of antichrist, which operates in the secessionists. John speaks of the antichrist spirit operating in heretics as the “one who is in the world,” identifying with “the prince of this world” mentioned in his Gospel.[25] Having gone out from the community of believers, the secessionists are now part of the world. They have joined that part of humanity that hates the author’s community and is subject to the control of the evil one.[26] Nevertheless, true believers overcome the secessionists because they have God’s Spirit at work in them, so they reject these false prophets’ erroneous teaching.[27]

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[1] Luke 12:32; Matthew 16:18

[2] Phillips, John: Exploring the First Epistle of John, op. cit., p. 132

[3] John 12:31

[4] 1 John 3:8

[5] Hiebert, David E., Bibliotheca Sacra, op. cit. October-December 1999, p.432

[6] See 1 John 4:1, 3, 5

[7] Cf. 1 John 3:4, 6, 9

[8] Cf. 1 John 2:19; 4:1

[9] See John 16:33

[10] Smalley, Stephen S., World Bible Commentary, Vol. 51, op. cit., p. 226

[11] Cf. John 8:44

[12] Malatesta, Edward J., Interiority and Covenant, op. cit., pp. 285-286

[13] 2 Kings 6:16

[14] Boice, James Montgomery: The Epistles of John, op. cit., p. 110

[15] Derickson, Stanley L., Notes on Theology, op. cit., p. 855

[16] 1 John 4:4

[17] Eaton, Michael: Focus on the Bible, 1,2,3 John, op. cit., pp 135-136

[18] Religion & Society’s 2020 statistics.

[19] 1 John 2:20, 27

[20] Loader, William: Epworth Commentary, op. cit., p. 50

[21] See 1 John 2:19

[22] Cf. Romans 8:37

[23] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament), op. cit., p. 227

[24] 1 John 4:12-13, 15

[25] John 12:31; 14:30; 16:11

[26] Cf. 1 John 3:13; 5:19

[27] Kruse, Colin G., The Letters of John (The Pillar New Testament Commentary (PNTC)), op. cit., loc. cit., Kindle Edition

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NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson XXXII) 03/01/22

^4:4 Since you belong to God, my dear children, you have already won a victory over those worldly people because the Spirit who lives in you is greater than the spirit who lives in the world. 

Clement Clemance (1845-1886) makes it clear that the Apostle John knows nothing of any neutral position from which the spirit of error can be criticized “with absolute impartiality.” Jesus boldly stated that “He that is not with Me is against Me.”[1] Any presumed neutral position is already within the domain of error. One’s position on the spirit of error influences their acceptance of its defeat. John says here in verse four, “You have overcome them.” But in what sense have John’s “little children” overcome them? He writes with the confidence of the victory as an accomplished fact.[2] But it is better to take the statement literally. The sheep have conquered them by refusing to listen to the false teachers:[3] the seducers have “gone out,”[4] unable to gain a voice in the fold. Unfortunately, one side now has God with them, [5] the other Satan. Clemance ends this way: “as God is in believers and they in God, so the world is in the devil, and he in them.”[6] [7]

Albert Barnes (1872-1951) says that what the Apostle John implies here about overcoming the world means they have triumphed over their arts and temptations, their endeavors to draw them into error and sin. This seems to refer to the false prophets or teachers who collectively constituted antichrists. The meaning is that believers had frustrated or thwarted all their attempts to turn them away from the truth. Because He that dwelled in their hearts was greater than whatever was in these false prophets. It was by His strength and grace alone that enabled them to achieve this victory. That’s because God is mightier 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. John 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 dwelled 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 mightier than Satan, “the ruler of the darkness of this world.”[8] Victory, therefore, overall, the devil’s arts and temptations may be sure. Consequently, Christians should never despair in their conflicts with sin, temptation, and error, for their God will ensure victory.[9]

Harry A. Ironside (1872-1951) has an interesting way of illustrating how a person comes to believe and accept the incarnation of the Son of God in the son of man. The difference between the believer in the Deity of our Lord Jesus the Anointed One and an unbeliever can be exemplified this way: Let’s imagine two men sitting on the fence and there comes an earthquake, one tumbled backward and another forward, and neither is to blame. It so happened that one man was a Trinitarian, the other a Unitarian; one happens to believe that Jesus is God, and one happens to deny it. Not at all! No man would ever acknowledge Him as God become flesh except by the illumination of the Holy Spirit, and even though some acknowledge it intellectually, it is because God has illuminated their mind. But when people bow at the feet of Jesus as their Lord and Redeemer, that is the work of the Holy Spirit winning their hearts for Him. Consequently, from that moment on, He dwells in them, who leads them on into fuller and clearer light and enables them to overcome, so the believer takes no credit but gives all the glory to God, enlightening them and saving their soul.[10]

Amos N. Wilder (1895-1993) says that the Church does best when ministers stand together as the firm foundation of its life. The negative response of the world to the message proclaimed by God’s children is because they are not listening. It points out the differences between hearing (KJV) and listening (RSV). That means that worldly people may hear, but they are not listening. How much disappointment have true prophets experienced, and how greatly has the redemptive Cause of God been hindered, precisely because the world refuses to listen? However, this is no excuse for making the message of the Gospel dull or for rationalizing one’s inability to get people’s attention. When they see the difference between truth and error, the Holy Spirit will be able to convict and draw them to the cross.[11]

Unfortunately, today, not only is the world not paying any attention, but the children of Light and Truth aren’t listening either. Many preachers have drawn away from explaining and interpreting the Scriptures. Instead, they take the role of counselor of morals rather than messengers of God. No one’s decision about wanting to go to heaven can be genuine and understandable unless they see the consequences of going to hell. Asking if they want to be saved has no value if they don’t what they are being saved from. Furthermore, living a holy life means very little if the danger of continuing in sin remains unexplained. So, the fault does not always lie on the shoulders of the hearers and listeners but the speakers.

Robert S. Candlish (1806-1873) writes that the victory the Apostle John speaks of here in verse four is a real victory over the false prophets or teachers, who are not of God, whom the spirit of antichrist inspires. And it is a victory over them personally, not over their doctrines and principles merely, but over them. It begins with their resenting and resisting the “coming of Jesus the Anointed One in the flesh” and His triumph over all the sinful tendencies in the flesh.

It is that which Satan, the originator of the spirit of antichrist, would dare project to insert himself to hinder the Anointed One’s mission, declares Candlish. He invoked Herod to slay Jesus in His childhood and Judas to betray Him in His manhood, tempting Jesus to make a shipwreck of His integrity. Furthermore, being in union with Him and participating with Him in His suffering as “Jesus in the flesh” it bears the fruit of the spirit to His honor and glory. So, as far as you are concerned, by seeking to frustrate you, they are attacking Him. In realizing that, you get the best of them; confessing thus Jesus the Anointed One is come in the flesh, and through Him, you have overcome them.[12]

F. F. Bruce (1910-1990) notes that the Apostle John’s readers were not more educated, more skilled in philosophical debating than the false teachers, yet by refusing to be persuaded by the false teachers, they overcame them. They were able to do this because of the indwelling Holy Spirit, whose anointing had imparted to them the true knowledge – a “built-in spiritual instinct,” enabling them to hold tightly to the truth and reject error. If “He that is in you” is the Holy Spirit, “He that is in the world” is the spirit of falsehood, called “the spirit of antichrist” in verse three and “the spirit of error” in verse six.[13] [14]

Rudolf Schnackenburg (1914-2000) says that it is clear from what the Apostle John says about the victory over the opponents as a practical aim lies close to John’s heart. First, he seeks to calm and encourage his readers with deliberate emphasis by assuring them that they have gained the upper hand over their opponents.[15] Then secondly, more clearly than he did before, John points to the reason for their victory and the source of their power to assure them that they are strong and that God’s word abides in them.[16]

But here, in verse four, says Schnackenburg, the elderly apostle gives a clear reason for their victory: “He who is in you” is greater than “he who is of the world.” Precisely because of the close connection between these two references, the second phrase refers to the evil one, Satan himself. It is theologically important. First, it affirms that the spirit of the antichrist comes from the ruler of this world, who is at war with God.[17] It is no accident that “He who is in them” is omitted in the phrase “he who is of the world” required to read as a parallel to “He who is in you.” John does not dare to credit Satan with direct influence or the same kind of actual indwelling as God has, despite his conviction about the awful power Satan wields in this world.[18] This word is one of the finest testimonies to the sense of power and confidence in a victory that Christians enjoy with what John has said and will say.[19] It was an attitude that cannot be explained merely from the surviving youthful idealism or the verbal incentives of the original leaders. Nor was it born in the fires of battle. Rather, it comes from the depth of one’s theological conviction.[20]

Raymond E. Brown (1928-1998) notes that the Apostle John is shifting from talking about the spirits and about the people who operate by those spirits. In verse two, John told everyone that they heard of “the Spirit which belongs to God;” now they are hearing about themselves as “belonging to God.” They will be contrasted in verse three with those who “belong to the world.” When John was contrasting two spirits, he was contrasting people who live by the respective spirits and who now suddenly appear as “you” and “them.” The “them” references the false prophets of verse one. Also, their conquering includes the Evil One, the Antichrists, and the world.[21] So, while the Holy Spirit within them could defeat the evil spirit in the worldly people, He did not do it on His own but used them to fight and win the battle.

John R. W. Stott (1921-2011) says that “overcoming” is not so much moral (as in 2:13–14, where the same word occurs) as intellectual. The false teachers have not succeeded in deceiving you. Not only have you tested them and found them wanting, but you have conquered them by decisively repudiating their teaching. You have not yielded to their flattery or believed their lies. Hence, no doubt, they had every reason to depart as traitors.[22]

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[1] Matthew 12:30; Luke 11:23

[2] Cf. John 16:33

[3] John 10:8

[4] See 1 John 2:19

[5] Luke 12:31

[6] 1 John 5:19

[7] Clemance, Clement: First Epistle of John, Pulpit Commentary, Vol. 22, Exposition, pp. 102-103

[8] Cf. Acts of the Apostles 26:18; 2 Corinthians 4:4; Ephesians 2:2; 6:12

[9] Barnes, Albert: New Testament Notes, op. cit., p. 4861

[10] Ironside, Harry A., The Epistles of John and Jude, op. cit., p. 130

[11] Wilder, Amos N., The Interpreter’s Bible, op. cit.,1 John, Exposition, p. 277

[12] Candlish, Robert S., The Biblical Illustrator, 1 John, Homiletics, p. 5

[13] Cf. Ephesians 2:2

[14] Bruce, F. F., The Epistles of John: A Verse-by-Verse Exposition. Kingsley Books, Inc. Kindle Edition

[15] Cf. 1 John 2:13-14

[16] Ibid. 4:14

[17] Cf. John 12:31; 14:30; 16:11

[18] See 1 John 5:19

[19] Cf. 1: John 2:13ff and 5:4ff

[20] Schnackenburg, Rudolf: The Johannine Epistles, op. cit., pp. 203-204

[21] Brown, Raymond E., The Anchor Bible, op. cit., Vol. 30, p. 497

[22] Stott, John. The Letters of John (Tyndale New Testament Commentaries) (p. 157). InterVarsity Press. Kindle Edition

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NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson XXXI) 02/28/22

^4:4 Since you belong to God, my dear children, you have already won a victory over those worldly people because the Spirit who lives in you is greater than the spirit who lives in the world. 

William Lincoln (1825-1888) says that the words, “They are of the world; therefore they speak of the world, and the world hears them. We are of God: they that know God hears us: they that are not of God do not hear us.” The meaning of that expression is this: “We, who are the apostles of God, testify how the Anointed One lived; we testify to the Anointed One’s destiny; we testify that the path of the Anointed One was the way of humiliation, but the world won’t listen to us.” I have heard these words sometimes, but no one is as inspired now as John was, and therefore no one will speak as authoritatively as he did. That is true enough, but that hardly touches the sentiment of the passage; it has a great deal more in it than that. The meaning is that the inspired apostles of the Lord and Savior testify that the way of the Lord Jesus was a path of humility, of taking the lower place, and looking for God to exalt Him in His time. God expects the same from us, His followers. “The people of the world don’t want to hear this; only they that are of God should listen closely.” That is the meaning of this fourth verse.[1]

Brooke F. Westcott (1825-1901) reminds us that since false spirits are unseen, we can study their characteristics through the ones they’ve chosen to speak. And since they are “not of God,” Christians “who are of God” must do more than just stand by and just watch or tolerate them; they must wage war against them. In this conflict, the Anointed One grants the benefit of His Victory to them.[2] So, they must claim the fruits of that triumph. So, where would we begin? But asking if they acknowledge Jesus as the Son of God who came to earth to live like a human, so He could die and redeem humanity.

Keep in mind, says Westcott, these false spirits represent one personal power of falsehood, “the prince of the world,”[3] the devil whose “brood of vipers” are the wicked.[4] Speaking of Satan, the world occupies the same twofold position which Christians occupy concerning God: “the whole world is under the control of the evil one,”[5]  and the devil “is in the one who is in the world.” The natural opposite to “in you,” taken personally, would have been “in them,” but John wishes to show that these false prophets are representatives of the world. The conflict is, therefore, regarded socially, not spiritually.[6]

Rev. William Jones of Nayland (1726-1800) points to the Apostle John saying that He that was in the Christians is God; he that was in the world is Satan, “the prince of this world.” So, (Question), how does God dwell in His people. (1) By His Word.[7] (2) By their faith (3) By their love to Him.[8] (4) By His Spirit.[9] Not only that but (Answer), God is more powerful than Satan. (a) God is independent, but Satan is dependent.[10] (b) God is infinite, but Satan is finite.[11] (c) God is the truth, [12] but Satan is the father of lies. (d) God is healing, but Satan is malignant.

However persistent and intense, hatred may be, it is not as steady, patient, or robust as agápe-love. God dwells in His people for their salvation, but Satan lives in the world for their destruction. And the loving, saving Spirit is immeasurably greater and mightier than the hating, destroying spirit. God’s presence within His people is the secret of their victory over heretical teachers; this Presence in the soul imparts power for spiritual conflict and conquest. The most effective safeguard against error in religious faith and union is not the subtle and strong intellect but the devout and godly spirit and the upright life. The secret of the Lord is with them that reverence Him.[13] In the conflicts of the spiritual life, the mightiest weapons are not logical but devotional. The most significant victories are often won upon our knees in this sphere. The consciousness of God’s presence within us is the inspiration for achieving the most inspiring conquests.[14]

Henry A. Sawtelle (1832-1913) says that spiritual believers’ power to overcome the world is not in themselves, when the One in us is mightier than the one in the world. They need not take personal credit. In union with their hearts, the One in them is God, naturally suggested by the previous clause and the relation of terms in 1 John 3:10. The one “in the world,” in union with the worldly people of the world, is the devil.[15] The world is a more general term than antichrist. All outside of God’s Light and Life are of the world, while antichrist includes those who profess the Messiah but try to transform Him into a different messiah. This “messiah” belongs to the broader class of the world, as John’s reasoning assumes, and if so, this messiah in the world is in them. But the Messiah that is in us is stronger than the messiah in worldly people. Because God is in us, we are on the overcoming side. Of this, there can be no doubt.[16]

John James Lias (1834-1923) states that the fundamental fact of God’s indwelling through the Anointed One in all who believe in Him is the source of inner strength whereby all conflict is resolved, and the victory won.[17] “He that is in the world” can only mean the devil, who is called the prince[18] and the god[19] of this world.[20] The reason why we have not “in them,” as corresponding to “in you,” is explained by the next sentence.[21]

Then Lias surmises that some suppose that they are to look back for their source of confidence in being victorious. For instance, they look (a) back to a past sinful act, not to a present Lord. They ignore the reconciliation worked out for them on the Cross, not to a transformation of themselves by Divine power, into the wholesome spirit and mind of that great act of Atonement, not to the interweaving, through the Spirit of the Anointed One, of that Crucifixion into the whole texture of their lives. Also, (b) they look to a past rather than a present realization of God’s forgiveness and saving power. Furthermore, they should acknowledge God’s forgiveness and the abiding awareness of His presence in them during every moment of temptation and after repenting of every fall.[22] This is a pessimistic and defensive mindset; we are to look forward to the victory awaiting us through the Anointed One.

Robert Cameron (1839-1904) states that we have overcome because we accepted the fact and love and grace manifested by the incarnation of the Anointed One. We have believed in God’s Son and accepted His agápe-love. It has opened the way for God to intervene in our lives. With this confession, we acknowledged the fact of sin that made the incarnation a necessity and the agápe-love of God that made it a possibility. We put ourselves on our knees, where we ought to be, and God on the throne, where He belongs. This brings us into the midst of a war with the “wicked spirits in high places.”[23] It is the old battle between “the seed of the woman” and “seed of the serpent.”

In Adam’s day of innocence, says Cameron, the dispute was about the goodness and severity of God and the question of deserving sin’s spiritual death sentence and the necessity of blood-shedding for its remission. Since the crucifixion, the question has become more definite. It is still sinning deserving death, with the added fact that the blood of the Anointed One is the sole ground of forgiveness, acceptance, and reconciliation. To reach this point is to overcome the greatest foes and become an inspiring victor. It is to be in harmony with God and become the object of hate from the unseen world of fallen and rebellious spirits.[24]

The Reverend Canon William Newbolt (1844-1930) says that the Apostle John points out two currents in the stream of humanity. In each case, there is a motivating power controlling the erratic movements of the shifting crowds. We call these two currents the Church and the world, and John shows us the two managing agents he calls respectively “He that is in you” and “he that is in the world.” And there is no doubt which is the more popular. Surely, says Newbolt, the Apostle would agree that goodness is the most significant power in coping with the world. Indeed, among many things that bring us peace, it is one of the most cheering signs that God’s presence is still with us. Thus, we can appreciate goodness where we see it; even more, that the fascination of goodness, and the supremacy of goodness, where it is manifestly displayed, stands unrivaled. But recognizing goodness, says Newbolt, is its well-known reputation for not wasting our lives on trivial efforts. Yet, sometimes we are disappointed, which seems to crush our spirits.

Newbolt then continues: There is no noble class in goodness. Living in one room in public housing will not of itself make us bad, neither will living in a luxury apartment make us good. There were saints in Cæsar’s household, and there were saints among publicans and sinners, and those who had time to think and assess the potential. It is no use saying, “If I were someone else, I might be great; if I had a different nature, I might be good.” Read God’s records in the times of old, and see how He raises His believers out of situations the world would not tolerate. Remember, He that is greater in you came from a smelly stable in Bethlehem. Not only that, but He began His ministry in the small villages of Galilee, yet the whole world knows about Him today. His life and ministry should fire up the ambition in us all. But we cannot shut our eyes to its extreme difficulty. Before the Anointed One can be in us, there must be the absolute and entire surrender to Him of body, soul, and spirit.[25]

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[1] Lincoln, William: Lectures on First John, op. cit., Lecture VI, p. 112

[2] John 16:22

[3] Ibid. 12:31; 14:30

[4] 1 John 3:10

[5] Ibid. 5:19

[6] Westcott, Brooke F., The Epistles of St. John, op. cit., p. 144

[7] Psalm 1:2; 119:97

[8] 1 John 4:12-13, 16; John 14:23

[9] 1 John 4:13; John 14:16-17

[10] Cf. Job 1:12; 2:6

[11] Revelation 20:1-3

[12] John 8:44

[13] Psalm 25:9, 14; cf. John 7:17

[14] Plummer, Alfred: First Epistle of John, Pulpit Commentary, Vol. 22, Homiletics, pp. 119-120

[15] John 11:30; 2 Corinthians 4:4; Ephesians 2:2

[16] Sawtelle, Henry A., An American Commentary, Alvah Hovey Ed., op. cit., p. 47

[17] See Luke 11:21-22

[18] John 12:31; 14:30

[19] 2 Corinthians 4:4

[20] Cf. 1 Corinthians. 2:12; Ephesians 2:2, 6:12; Revelation 9:3, 11

[21] Lias, John James, The First Epistle of St. John with Exposition, op. cit., p. 299

[22] Lias, John James, The First Epistle of St. John with Homiletical Treatment, op. cit., pp. 297-298

[23] Ephesians 6:12

[24] Cameron, Robert: First Epistle of John, op. cit., loc. cit.

[25] Newbolt, William: The Church Pulpit Commentary, op. cit., Vol. 12, pp. 290-292

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CYNICS may ask, how many have profited by the innumerable proverbs and maxims of prudence that have been current in the world for centuries? They will say their only used to repeat after some unhappy right has “gone wrong.” When, for instance, a person gambles and loses all they have, including their house, that leads to remembering the old Scottish proverb which declares that “willful waste leads to woeful want.” But did not the gambler know this well-worn saying from early years on down to the present? But, what good, then, did it do? Are the maxims of morality useless, then because people disregard them? For Christians and Jews, the Book of Proverbs is a great example. But what about other religions?

Here’s one that comes to mind from Persian poet Saadi Shirazi (1213-1291), “Do you desire that your heart should not suffer, redeem yourself, the sufferer, from the bonds of misery.”

The Apostle Paul seemed to be saying the same thing when he wrote, “you must continue to live in a way that gives meaning to your salvation. Do this with reverence and respect for God.” (Philippians 2:12)

INTEGRITY AND SELF-CONSCIOUSNESS

Despite his concern about people not being who they truly are, still bothered, French Archbishop François Fénelon (1651-1725). So, he took the time and effort to urge them to manifest themselves to others as God sees them. “It’s not what goes into the mouth that contaminates a person in God’s sight. It’s what comes out of the mouth that contaminates them.”[1] Remember what Jesus said, “What you say flows from what is in your heart.”[2] But there was another side to it. When asked to describe themselves, do not become arrogant or conceited. So, here is his message to them:

Most of us are so far from genuine integrity of heart. Still, the farther we are, the more urgently we should seek it. Far from being simple, the greater number of Christians are not even sincere. They are not merely artificial but often two-faced toward their neighbors, God, and themselves. What endless little maneuvers and unrealities and inventions people employ to distort the truth! The pity is that “all men are liars!”’ [3] Even those who are naturally upright and sincere, whose disposition is what we call frank and simple, are often jealously self-conscious and foster a pride that destroys all real integrity. Real truthfulness consists in genuine forgetfulness of self.

How can you help from being constantly self-engrossed when a crowd of anxious thoughts disturbs you and sets you ill at case? Do only what is in your power to do! Never voluntarily surrender to these disturbing anxieties. If we are steadfast in resisting them whenever we become conscious of their existence, we will get free by degrees. But do not hunt them out with the notion of conquering them! Do not seek a collision – you will only feed the evil. A continual attempt to repress thoughts of self and self-interest is practically continual self-consciousness, which will only distract us from the duties incumbent on us and deprive us of the sense of God’s presence.

The great thing is to resign all our interests, pleasures, comfort, and fame to God. Those who unreservedly accept whatever God may give them in this world – humiliation, trouble, and trial from within or without – have made great strides toward self-victory. They will not dread praise or censure. They will not be sensitive. Or, if they find themselves wincing, they will deal so roughly with their sensitiveness that it will soon die away. Such complete resignation and sincere compliance are true freedom, and perfect integrity arises. The soul that knows no self-seeking, no hidden motives, is thoroughly candid. It goes straightforward without any hindrance. Its path opens daily more and more to “perfect day.” And its peace, amid whatever troubles beset it, will be as boundless as the depths of the sea. But the soul that still seeks self is constrained, hesitating, smothered by the risings of self-love. Blessed indeed are those who are no longer their own, but have given themselves entirely to God!

The world takes the same view as God concerning a noble, self-forgetting integrity. The world knows how to appreciate the easy, simple manners of unselfishness among its worldly people because nothing is more beautiful than a complete absence of self-consciousness. But this is out of keeping for worldly people; They rarely forget themselves unless still more worthless external interests altogether absorb them. Yet, even such integrity of heart as the world can produce gives us some faint idea of the beauty of the real thing. Those who cannot find the substance sometimes run after the shadows, and shadow though it may be, it attracts them for lack of better things.

Look at people full of faults but not seeking to hide their shortcomings. They claim neither talent, goodness, nor grace, not seeming to think more highly of themselves than others, not continually remembering that self of which most of us are so aware – such people will generally be liked despite many failures. Their fake integrity passes as genuine. But, on the contrary, very clever people full of manufactured virtues and external gifts will always be annoying, disagreeable, and repulsive if they seem to be living in perpetual self-consciousness and pretension. So, we may say even from a humble point of view, nothing is more attractive or desirable than a simple character free from self-consciousness.

But some will say, I never think of myself or what affects me. Am I never to speak of myself? Yes, you may. I would not have you so confined: such an attempt at being simple would destroy all integrity. What is to be done, then? Make no rules at all, but try to avoid all pretension. When you are disposed to talk about yourself from self-consciousness, prevent the itching desire by quietly turning your attention to God or some ministry, He’s called you to.

Remember, integrity is free from false shame and mock modesty, as well as from pretension and self-conceit. So, when you feel inclined to talk about yourself out of vanity, the only thing to do is stop as soon as possible. But if, on the other hand, there is some reason for doing so, then do not confuse yourself with a lot of talking; get straight to the point.

You may say, “But what will people think of me? I will seem to be boasting foolishly to be making myself look great!” Such anxious thoughts are not worthy of a moment’s attention; learn to speak frankly and simply of yourself as of others when it is necessary, just as the Apostle Paul often speaks of himself in his Epistles. He alludes to his birth and Roman citizenship.[4] He says that he is not “in the least inferior to those ‘super-apostles’”[5] Paul “opposed [Peter] to his face because he was dearly in the wrong.”[6] He says that he was “caught up to paradise, and heard inexpressible things.”[7] He says that he endeavored “always to keep [his] conscience clear before God and men”[8] and that he “worked harder than all of them.”[9] He bids the faithful, “Follow my example, as I follow the example of Christ.”[10] See with what dignity and integrity he always speaks of himself and can say even the loftiest things without displaying any emotion of self-consciousness. He describes what concerns himself just as he would describe something that had happened a thousand years ago.

It does not mean that we can or ought to do the same, but humbly, whenever it is right to speak concerning oneself. But, of course, not everyone can attain Paul’s level of inspiring integrity, and it would be dangerous indeed to attempt it. But when there is any real call to speak about yourself in ordinary life, try to do so with straightforwardness, neither yielding to mock modesty nor contempt that belongs to false pride, for indeed false pride often lurks behind a seemingly modest, reserved manner. We want to avoid showing off our good points in fine detail, but be glad to let others notice them and receive compliments on how we kept our virtues and our modesty to ourselves.

If you want to know just how to respond when called upon to speak of yourself, consult someone who knows you thoroughly. Doing so will avoid self-opinionated decisions, which is always a great thing to do. A wise spiritual guide will be much more impartial than we can ever be toward ourselves in judging how far we are justified in bringing forward our good deeds. As for unforeseen occasions rising suddenly, all you can do is look to God for immediate guidance and do what He seems to suggest without hesitation. You must act promptly, and even if you’re mistaken, He will accept your good intentions if you have sought with a single heart to do what you believe to be right in His eyes.

As to being critical of oneself, the results have been marvelous among saints through a sense of humility and discipline inspired by God when done with integrity. But ordinarily, for us, who are not saints, the safest course is never to speak needlessly of oneself, either good or bad. Self-love would rather find fault with itself than remain silent and ignored. As to your weaknesses, you should be watchful to correct them. There are many ways of doing this, but as a rule, nothing is more helpful in the attempt than a spirit of recollection, a habit of checking eager longings and impulses, and entire resignation of yourself into God’s hand without a constant fretting self-inspection. It goes swiftly when God undertakes the work, and we do not frustrate Him.

Such integrity influences all things, including outward manners, and makes people natural and undisturbed. First, you get accustomed to acting in a straightforward way, something that is incomprehensible to those who are always self-occupied and artificial. Then even your faults will turn into good, humbling you without depressing you. When God intends to make use of you for His glory, either He will take away your failings or manage them for His purpose, He will so order things that they should not be an obstacle to those among whom He sends you. And practically, those who attain such real inward integrity generally acquire a candid, natural manner with it. To some, this may appear somewhat too easy and careless, but that will be characterized by truthful, gentle, innocent, cheerful, and calm integrity, which is exceedingly attractive.

Truly, such integrity is a great treasure! Yet, how will we attain it? I would give all I possess for it; it is the costly pearl of Holy Scripture.” [11] [12]

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[1] Matthew 15:11

[2] Luke 6:45

[3] Psalm 116:11

[4] Philippians 3:4-5

[5] 2 Corinthians 11:5

[6] Galatians 2:11-14

[7] 2 Corinthians 12:2

[8] Acts of the Apostles 24:16

[9] 1 Corinthians 15:10

[10] Ibid. 11:1

[11] Matthew 13:45-46

[12] Fénelon, François: Paraclete Giants, The Complete Fénelon, Translated and Edited by Robert J. Edmonson, Paraclete Press, Brewster, Massachusetts, 2008, pp. 44-48; Vocabulary and grammar redacted by Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson XXX) 02/25/22

^4:4 Since you belong to God, my dear children, you have already won a victory over those worldly people because the Spirit who lives in you is greater than the spirit who lives in the world. 

However persistent and intense hatred may be, it is not as persistent, patient, or powerful as agápe-love. God lives through love in His people for their salvation, but Satan dwells in the world to destroy the worldly. And the loving, saving Spirit is immeasurably greater and mightier than the hating, destroying spirit. God’s presence within His people is the secret of their victory over heretical teachers; this Presence in the soul imparts power for spiritual conflict and conquest. The most effective safeguard against error in religious faith and union is not the subtle and strong intellect but the devout and godly spirit and the upright life. The secret of the Lord is with them that reverence Him.[1] In the conflicts of the spiritual life, the mightiest weapons are not logical but devotional. In this sphere, the greatest victories are often won on our knees. The consciousness of God’s presence within us is the inspiration for achieving the most inspiring conquests.[2]

Augustus Neander (1789-1850) notes that with the Apostle John having taught how to distinguish the revelations of the Spirit which is from God, and of that which is not from God; the Apostle holds out a consolation for believers in their conflicts with the representatives of that ungodly spirit: You belong to God, my dear children. So, it is not our spirit against the antichrist spirit, but the Holy Spirit who dwells in us.[3] This war between God’s Spirit and the devil’s spirit began in heaven and will only end in the burning pit of eternal fire. In the meantime, we must not let the evil spirit convince us, like he did to Eve, that we are wrong, God has lied to us, we are our gods after all. As William Henley wrote, “I am the master of my fate, I am the captain of my soul.[4]

Albert Barnes (1798-1870) says that what was true then is true now. He who dwells in the hearts of Christians by His Spirit is infinitely mightier than Satan, “the ruler of the darkness of this world,” and victory, therefore, over all his arts and temptations may be sure. Thus, a Christian should never despair in their conflicts with sin, temptation, and error, for God will ensure victory.[5]

Johann P. Lange (1802- 1884) states that the victory referred to here is inward in the heart. It is a conquest not only in their heart but also outward, visible in the life, in the sphere of their church-life. The defeat is Satan and his false prophets. But it is an advantage actually achieved, a prize of continuous duration notwithstanding a succession of conflicts; through these very struggles and conflicts the gain is already achieved and decisive, you have overcome! You have it! By your faithfulness, their seductive arts and temptations have been baffled. Why? Because the heavenly Spirit in us is greater than the worldly spirit that leads them. What a triumph![6]

Daniel Whedon (1808-1885) says that verse four contains the antichrist spirit’s second test, pitting the world against the Church. But John gives them the blessed assurance that they have overcome the world.[7]

John Stock (1817-1884) reminds us that Christians are God’s workmanship.[8] Each person in the sacred Trinity is the author of a true confession; and infinite grace. The Father elects, chooses, and redeems and gives them to His Son.[9] The Son receives and saves and keeps those given to Him without losing one.[10] The Spirit seals, sanctifies, comforts, and preserves in God’s heavenly kingdom, convincing of sin, righteousness, and judgment.[11] And so the Church is energized, and is enlarged, and endures to this day. It will exist, expand, and be enshrined in an increased progression until the end; to the uttermost; until the day of the Anointed One, the day of His appearing, which He called the last days![12]

“Truly,” Stock cries out; “every Christian may exclaim, ‘O Lord, what great works you do! And profound are your thoughts!’[13] When each of us considers their salvation, so totally unmerited; so wonderfully applied; so continually enjoyed. Those who are God’s children, by reverence and love, are secure; choosing His ordinances, using His confirming and consoling sacraments, and abstaining from every evil way: overcoming and not overcome because greater is He that is in them, than he that is in the world![14]

William Kelly (1822-1888) remarks that no Epistle has a nobler opening than this, though that of the Epistle to the Hebrews may be reasonably close. Both epistles immediately introduce the incarnate Son, the Word, who became flesh. The writers wanted to direct the attention of those Jews who confessed Jesus as the Anointed One and His glorified person and office in heaven. He is the One on whom the work of redemption is founded. It was also to guard believers everywhere from all new doctrines or holy living by having them recall that “What was from the beginning” was unchanged from the grace and glory of His person manifested on earth as both God and man united in Him forever. Furthermore, the man who ascended into heaven depicted the person God sent down from heaven as the Anointed One giving eternal life is the same.[15] Nevertheless, the Epistle to the Hebrews is rich in its unfolding of His person, as this First Epistle fully presents His atoning work throughout.[16]

Kelly adds that God, by virtue of redemption, was pleased to give the Holy Spirit to the Christian in a measure and way which was not possible before the Anointed One’s death, resurrection and ascension. Meanwhile, Satan set up his empire to counterfeit the heavenly gift and thwart the Father, the Son, and the Holy Spirit. He performs these evil deeds by the many apostates and false prophets who not only mislead others to perdition but inflict on themselves vengeance more severely than the guilty Jew or the ignorant Gentile. That’s why the Apostle John took care to present the two-fold criterion of the truth in the simplest and most direct form for the help of every Christian who needs it.[17]

Kelly also warns that there is nothing that exposes the believer (and it has always been so) to greater danger than severing the Holy Spirit from the Anointed One. John always binds His power with the Anointed One’s name. We will remain in the truth if we remember that the one object of the Holy Spirit is to glorify the Anointed One, and this, therefore, becomes the test in practice: the Spirit of God must ever operate to keep the Anointed One before our eyes. If not, we are not far from a snare. Connect the Spirit with the church merely, and then you will have popery; connect Him simply with individuals, and you will have fanaticism. He is a free and evident witness to the Anointed One.

There is this truth, says Kelly; the Holy Spirit was sent down to take charge of the things the Anointed One started and explain them to us. He is come to glorify (not a priest nor even the church, but) the Anointed One. This is the truest glory of the saint and the Church – their greatest blessedness and joy. In the Anointed One’s name, the Church is formed by the Holy Spirit; through Him also, the Holy Spirit dwells in the believer. There is no doubt that the testimony and ways of each and all are perpetually for exalting our God by the Anointed One Himself. If they fail here, the salt has lost its savor.[18]

William Alexander (1824-1911) says that Ephesus’ wholesale burning of books resulted from awakened convictions. Ephesus, at great expense, burnt curious and evil volumes, and the “word of God grew and prevailed.”[19] The Apostle Paul then proceeds to show how the people of Ephesus manifested such costly shame just over the matter she was rewarded by being made a depository of the most precious books that ever came from human pens. Timothy was Bishop of Ephesus when Paul’s two great pastoral Epistles addressed to him were sent.[20]  All John’s writings point to the same place. The Gospel and Epistles were written there or with primary reference to the capital of Ionia. The book of Revelation was, in all probability, first read at Ephesus.[21]

Daniel Steele (1824-1914) mentions that the false prophets who were able to seduce weak believers from their loyalty to the Anointed One are permanently conquered by the Apostle John’s hearers. This is implied by the use of the perfect tense, [22] to all of which John explains in his Gospel as the key where Jesus told His disciples, “The time is coming – in fact, it is here – when you will be scattered, each one returning to their own home, leaving me alone. Yet, I will not be alone, for the Father is with me. I have told you all this so that you will have peace of heart and mind. Here on earth, you will have many trials and sorrows; but cheer up, for I have overcome the world.”[23] [24] As Brooke F. Westcott (1825-1901) said, the Christian’s victory is in virtue of that which the Anointed One has already won for all time. The image of the “victory” of believers’ recurs constantly in First John and Book of Revelation.[25] This power is applied by the mutual indwelling of God and the believer.[26] [27]

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[1] Psalm 25:9, 14; cf. John 7:17

[2] Plummer, Alfred: First Epistle of John, Pulpit Commentary, Vol. 22, Homiletics, pp. 119-120

[3] Neander, Augustus: First Epistle of John, op. cit., Chapters IV, V, p. 245

[4] Cf. Invictus by William Ernest Henley

[5] Barnes, Albert: Notes on N.T., op. cit., p. 4861

[6] Lange, Johann: Exegetical Commentary, op. cit., p. 134

[7] Whedon, Daniel D., Commentary of the Bible, op. cit., p. 273

[8] Ephesians 2:10

[9] 1 Peter 1:2; 2:9. John 6:37

[10] John 6:37; 10:8; Luke 15:2

[11] Ephesians 1:18; 2:1; Romans 15:16; Jude 1:1; John 16:8

[12] John 6:39

[13] Psalm 92:5

[14] Stock, John: Exposition of the First Epistle of John, op. cit., pp. 325-326, 328

[15] John 3:13

[16] Kelly, William: Exposition of the Epistles of John the Apostle, Bible Truth, loc. cit.

[17] Kelly, William: An Exposition of the Epistles of John the Apostle, Logos, loc. cit.

[18] Kelly, William: Lectures Introductory to the Study of the Catholic Epistles, Wh. H. Broom, London, 1870, pp. 320-321

[19] Ibid. 19:20

[20] Johann Bengel, on Acts 19:19, 20, finds a reference to manuscripts of some of the synoptical Gospels and of the Epistles in 2 Timothy. 4:13, and conjectures that, after Paul’s martyrdom, Timothy carried them with him to Ephesus.

[21] Alexander, William: The Expositor’s Bible, op. cit., p. 82

[22] See 1 John 2:14, 5:4; Revelation 2:7, 11, 17, 26; 3:5, 12, 21; 12:11

[23] John 16:32-33

[24] Steele, Daniel, Half-Hour, op. cit., p. 100

[25] Elsewhere it is found only in Romans 8:37, 12:21. 

[26] 1 John 3:24; 4:16; John 15:4

[27] Westcott, Brooke F., The Gospel According to St. John, John Murray, London, 1892, p. 236

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NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson XXIX) 02/24/22

^4:4 Since you belong to God, my dear children, you have already won a victory over those worldly people because the Spirit who lives in you is greater than the spirit who lives in the world.

Matthew Poole (1624-1679) feels that by the Apostles being born again and enjoying God’s guidelines and strength, they overcame these notions of the heretics that the flesh meant nothing, only the soul. It also gave them the courage to face the persecution that came at them from the antichrist crowd and so-called Christian speakers. That’s because the Holy Spirit was strong in them than the lying, impure spirit of the antichrist in their distractors.[1]

Daniel Whitby (1638-1726) focuses on the word “overcome.” He says the doctrine we preach and confirm by these gifts and distributions of the Holy Spirit has prevailed mightily over all the opposition the unbelieving Jews and false apostles made against it. That’s because the spirit that acts in them can only work through them with counterfeit and lying imitations. In contrast, the Spirit that is in us enables us to confirm the truth with real miracles, signs, and various gift distributions by the Holy Spirit, by which God bears witness to the truth of that doctrine you preach.[2] [3]

William Burkitt (1650-1703) hears the Apostle John telling those he’s writing that they are of a nobler descent, of a more excellent pedigree, and higher offspring when compared to these antichrists and their false teachers. Christians are God’s children, regenerated by God’s Spirit, enlightened by His new birth creation, led by His guidance, motivated by His influences, and animated by His assistance. Thus, they have overcome them and their false doctrines because greater is He that is in you than he that is in the world. We cannot accomplish this on our own, that’s impossible, but with God’s Spirit living in us.

Thomas Pyle (1674-1756) says that the Apostle John is telling every child of God that the powers of the Holy Spirit displayed by the Anointed One, conferred on His apostles, and residing in many churches, give testimony that their faith is far superior to what these worldly-minded imposters pretend to have with their false doctrines.[4]

John Bunyan (1628-1688) noted that God put hostile feelings between the woman and her seed and the serpent and his seed.[5] This hostility was so embedded that nothing could remove it; it will remain in the world. These two seeds have always had, and will have, that which is essentially opposite to one another, and they are “the spirit of truth and the spirit of error,”[6] sin and righteousness, [7] light and darkness.[8] Hence, says Bunyan, “an ungodly person is a plague to the godly, and those who live right by standing in their way, to shame those who live wrong.”[9]

James Macknight (1721-1800) responds to the Apostle John’s words in verse four by saying that the goal of the divine government will be that truth and virtue will finally be victorious over error and wickedness. That’s because God, the supporter of truth and virtue, possesses far great power and wisdom than the evil spirits who promote heresy and iniquity.[10]

John Brown of Haddington (1722-1787) reminds us that we who are born of God as His children have been taught by His Spirit to avoid or withstand or overcome these imposters, exposing their errors by remaining steadfast in our faith, profession, and obedience. We do not defeat them through debates, arguments, or ecumenical cooperation. He who dwells in us is greater than he who dwells in the world both in wisdom and power to the antichrist spirit present in the world under Satan’s control.[11] As I heard one preacher encourage us, “If the devil comes and tries to discourage you because of your past, just remind him of his future.” 

Richard Rothe (1799-1867) believes that if a believer looks at themselves in comparison with the world and the forces in it with the natural eye, they certainly cannot seem to themselves to be greater than they. Also, in their experience, it only too frequently becomes clear to them that they, as the weaker, succumbs to the world. But they should and can believe that indeed they are stronger than the world because the Spirit of God, which is in them, is mightier than the world and its spirit. So, being conscious of their weakness, they keep this fact constantly before them. It would be fatal self-deception if any Christian tried to convince themselves that they are not weak. Instead, clearly distinguish between themselves and Him that dwell in them, and in proportion, as they acknowledge their weakness, they should also recognize the invincible power of their God.

Wherever we are not confronted with those who deny the historical Anointed One, says Rothe, we should not speak of an antichristian tendency, neither should we do so when we meet denial, not of the fact itself, but only of a form in which it has up until now been represented the spirit of Antichrist. This should have no place to dwell in anyone whose interest is remaining true to Jesus the Anointed One in the history of humanity. We should not drive away such a person from us, nor separate ourselves from them, but should rather attempt to come to an understanding with them.[12]

There are two things that Rothe does not mention here. One of them is that when the antichrist spirits confronted Jesus, He never said He didn’t have time for them. And the second one is that attempting to understand such an atheistic individual does not include compromise. It means we find out where they stand and then let them know where we stand and how we both stand in the eyes of God. They will then know they will never persuade you to join them as part of the antichrist crowd, and will also know that they don’t have what you have in your personal relationship with the God and Anointed One they don’t have. Keep this in mind; their war is in the material world; ours is in the spiritual world. The only spirit they may have been that of the antichrist, but the Spirit we have is that of our heavenly Father, and He is greater than the antichrist and their father, the devil.

Robert Young (1822-1888), the famous producer of the “Literal Translation” of the Bible, renders verse four this way: “Ye – of God ye are, little children.” So, it isn’t that the Apostle John calls them his little children but identifies them as God’s little children in the faith. Young continues this format in verse five: “They – of the world they are;” and in verse six: “we – of God we are.”[13]

Alfred Plummer (1841-1926) focuses on the term, “he that is in the world,” which implies the ruler of the world, [14] who is the devil, the father of these lying teachers, [15] whose works the Anointed One came to destroy.[16] By saying “them in the world” rather than “the world in them,” the Apostle indicates that they belong to “the world’s system of ethical values and philosophical virtues.” The Apostle John constantly teaches that the Christian’s work in this state of trial is to conquer “the world.” It is, in other words, to fight successfully against that view of life which ignores God, against that complex system of attractive moral evil and suspected intellectual falsehood which is organized and arranged by the great enemy of God, and which permeates and inspires non-Christianized society.[17] If Dr. Plummer were alive today, he might say, regrettable, that many so-called Christians are not only them in the world but the world in them.

Charles Simeon (1759-1836) in one of his sermons on First John stated that considering the opposition made to Christianity in the apostolic age, it is surprising that it gained so rapidly, so extensive, and so permanent a footing in the world. That its establishment resulted from miracles, there is no doubt: but miracles, unless attended with a divine power to the hearts of the beholders, could change no minds. The very raising of Lazarus from the dead served only to embitter the minds of many against Him who caused it to happen. That which gave energy to the Word, and caused it to work effectually for the conversion of souls, was the power of the Holy Spirit. Moreover, after many embraced the Gospel, every possible method Satan could devise was used to turn them from it: but millions maintained their steadfastness, even to the end: for, as the Apostle John informs us, “greater was He that was in them than he that was in the world.”[18]

Rev. William Basil Jones (1822-1897) points to the Apostle John saying that He that was in the Christians is God; he that was in the world is Satan, “the prince of this world.” So, (Question), how does God dwell in His people. (1) By His Word.[19] (2) By their faith (3) By their love to Him.[20] (4) By His Spirit.[21] Not only that but (Answer), God is greater than Satan. (a) God is independent, but Satan is dependent.[22] (b) God is infinite, but Satan is finite.[23] (c) God is the God of truth, [24] but Satan is the father of lies. (d) God is healing, but Satan is malignant.

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[1] Poole, John: Commentary on 1 John, op. cit., loc., cit.

[2] See Romans 15:19; 1 Thessalonians 1:5; Hebrews 2:4

[3] Whitby, Daniel: A Paraphrase with Annotations, op. cit. p. 467

[4] Pyle, Thomas: Paraphrase, op. cit., p. 395

[5] Genesis 3:15

[6] 1 John 4:6

[7] Ibid. 3:7-8

[8] 1 Thessalonians 5:5

[9] Proverbs 29:27

[10] Macknight, James: Literal Paraphrase, op. cit., p. 88

[11] Brown, John of Haddington, Self-Interpreting Bible, op. cit., p. 1327

[12] Rothe, Richard: The Expository Times, December 1893, p. 124

[13] Young, Robert: Translation of the Whole Bible (1863), op. cit., loc. cit.

[14] John 12:31

[15] Cf. 1 John 3:10; John 8:44

[16] 1 John 3:8

[17] Plummer, Alfred: Cambridge Commentary, op. cit., p. 144

[18] Simeon, Charles: Horæ Homileticæ, op. cit., Vol. XX, Sermon 2453, pp. 469-470

[19] Psalm 1:2; 119:97

[20] 1 John 4:12-13, 16; John 14:23

[21] 1 John 4:13; John 14:16-17

[22] Cf. Job 1:12; 2:6

[23] Revelation 20:1-3

[24] John 8:44

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NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson XXVIII) 02/23/22

^4:4        My dear children, you belong to God, so you have already defeated these false prophets. That’s because the One in you is more powerful than the one in the world.

EXPOSITION

John did not need to look far to find corroboration for this statement. No doubt he remembered when Jesus said at the end of the last supper, “Now is the time for the world to be judged. Now the ruler of this world will be thrown out.”[1] And later in the Garden of Gethsemane, when He was about to be arrested, Jesus said, “I cannot speak with you much longer. The ruler of this world is coming. He has no power over Me.”[2] So, then, Jesus told His disciples about the role of the Holy Spirit. He told them not to fear interference from unbelievers because the Spirit will use them to show the world “how wrong their judgment is because their leader has already been condemned.”[3]

The readers of this epistle belonged to God’s family and, as such, had God’s resources to fight false teaching. For one thing, spiritual rebirth has an intimate closeness with the truth. Regenerated people owe their allegiance to their Father, their Procreator. There is correspondence between the message of God and the people of God. John’s readers overcame the false prophets and teachers with all their deception. It does not mean they overcame error with apologetics or clever arguments. They had no comprehensive course in cult awareness. The Apostle John tells them how they found their power – “He who is in you is greater.” It harmonizes with the message John received in his revelation: “They triumphed over him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death.”[4] The one who is “in” them is the Holy Spirit.[5]  He is the foundation of their victory over false prophets and is far greater than satanic power (he who is in the world). And as John will say later: “We know that we are children of God and that all the rest of the world around us is under Satan’s power and control.”[6]

Thus, we see the Apostle John’s emphatic opposition to the false teachers in his day.[7] They are on one side and his readers on the other, and it is from this standpoint that John urges them to “prove the spirits.” John knows nothing of any neutral position from which we can criticize with absolute impartiality the Spirit of truth and the spirit of error. As Jesus said, “Whoever is not with Me is against Me, and whoever does not gather with Me scatters.”[8] This assumed neutral position is already within the margin of error. When John says, “You have overcome them,” he is speaking of false teachers; but in what sense have John’s little children overcome them? He may be speaking in anticipation; confident of the victory, he writes of as an accomplished fact.[9] But it is better to take the statement literally. The sheep have conquered the wolves by refusing to listen to the false teachers: the seducers have “gone out,”[10] unable to hold their own within the fold. Consequently, one side has God with them, the other Satan.

COMMENTARY

I like what early Church scholar Hilary of Arles (401-449) said about the believer’s advantage: “God’s power to save is always much greater than the devil’s power to cause harm.”[11]  And Medieval monk and scholar Andreas points out that there are three who live in the believer: the Father, Son, and Holy Spirit, and there is only one in the world, Satan.[12]  So guess who outnumbers who?  It makes me wonder why so many believers today still fear the devil.  Maybe it’s because the presence of God in their lives is not that strong.

Gregory the Great (540-604) encourages us that whatever we see in this world that goes against the truth, we are to trust in the grace of Almighty God. Remember the voice of the Truth, which says, “Greater is He that is in you than he that is in the world.”[13] Therefore, whatever must be done, do it with the utmost confidence. Although we are not always protected from the spiteful arrows of our enemies, it is a disgraceful thing when we lose faith because of such scoundrels. To give in to such awful people will undoubtedly result in losing all faith.[14]

Bede the Venerable (672-735) states that by believing that Jesus the Anointed One has come in the flesh, you have already overcome the antichrist. “There is no greater love than to lay down one’s life for one’s friends.”[15] But how could the Son of God have laid down His life for us if He had not taken on human flesh, which made it possible for Him to die? Therefore, anyone who violates God’s Law of Love denies by the way they live that the Anointed One has come in the flesh. So, no matter what they might claim, this person is antichrist.”[16]

Theophylact of Ohrid (1050-1108) says that true believers overcome the false prophets because the God who is in you is greater than the one by whom the false prophets have chosen to live. However, there is another sign of false prophets: they make simple believers remorseful through their misinformation. Therefore, many believers must be extremely disappointed when they see these so-called prophets awarded the highest honors while being treated disrespectfully by other Christians and the world.[17]

John Calvin (1509-1564) says we must observe why the Apostle John added the words, “because greater is He who is in you than he who is in the world.” He did so to counteract our tendency to give up even before we engage an enemy. It comes from being so engrossed in believing everything we hear that we are open to all kinds of misconceptions because Satan is an artful deceiver. Even if we were to hold out for one day, yet a doubt may creep into our minds as to what might be the case tomorrow; that would leave us in a state of perpetual anxiety. Therefore, John reminds us that we become strong, not by our power, but by God’s power. Subsequently, he concludes that we cannot be conquered any more than God, who has armed us with His power to end the world. But in this whole spiritual warfare, this thought ought to dwell in our hearts, that it would be all over with us immediately were we to fight in our strength; but that as God repels our enemies while we wait and trust Him to act, victory is certain.[18] [19]

James Arminius (1560-1609) reacts to the Apostle John’s statement that we have overcome the world. He notes that the opposition’s greater capability, or at least of one equal, makes it possible to overcome the influences of the world that come against us. That was how Uzziah was prevented from burning incense when the priests resisted his attempt to do so.[20] In the same way, our bodily passions are hindered from doing what it pleases, “because the spirit wants what is contrary to the flesh,”[21] and because “greater is He that is in us, than he that is in the world.”[22] [23]

Arminius then focuses on the Holy Spirit’s role in assisting us in coping with our reborn spirit’s tendency to break God’s Law. He distinguishes the Spirit’s work as He prepares a temple for Himself, and the same Spirit as He inhabits that temple when it is sanctified. The question is: Whether these acts and operations may be attributed to the Spirit, the regenerator, not as He regenerates, but as He prepares the hearts of believers to admit to His efficiency of regeneration and renovation. With that being said, Arminius believes that it is generally clear that this opinion is not contemptuous to the Holy Spirit. Furthermore, it cannot take away from the Spirit anything attributed to Him in the Scriptures; but that it only indicates the order according to which the Holy Spirit disposes and distributes His acts and gifts.

However, Arminius says that we may disrespect the Spirit of adoption who dwells in the hearts of the regenerated by having such contrary inclinations in our reborn spirit. Sometimes, our reborn spirit develops an attitude of self-will. In other words, let me do this my way, not God’s way. But unfortunately, this often fails to produce anything positive and becomes defective, being conquered by the sinful tendencies that dwell within. As such, this is in opposition to the declaration of what John says here in verse four. Arminius also does not think that this attitude of self-will is the result of what the Apostle Paul told the Romans.[24] In that case, the subject under investigation is a man confronted by grace; for it is one thing to feel or perceive some effect of preparing grace; and it is another to be under grace, or to be ruled, led, and influenced by grace.[25]

John Trapp (1601-1669) comments that what the Apostle John says here about becoming victors is not that we have become overcomers with the help of the Holy Spirit in thinking about the Anointed One. On the contrary, we are more than conquerors by His sweet habitation because we are sure to overcome and triumph.[26]

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[1] Hebrews 12:31

[2] Ibid. 14:30

[3] Ibid. 16:11

[4] Revelation 12:11

[5] See 1 John 3:24; 4:2

[6] 1 John 5:19

[7] Cf. Ibid. 2:20

[8] Matthew 12:30; cf. Luke 11:23

[9] Cf. John 16:33

[10] 1 John 2:19

[11] Hilary of Arles: Commentary on 1 John, loc. cit.

[12] Andreas: Catena, op. cit., loc. cit.

[13] 1 John 4:4

[14] Gregory the Great, op. cit., Epistles, Bk. 1, Epistle 20, p. 821

[15] John 15:13

[16] Bede the Venerable, Ancient Christian Commentary, Vol. XI, Bray, G. (Ed.), James, 1-2 Peter, 1-3 John

[17] Theophylact of Ohrid, (Bray Ed.), James, 1-2 Peter, 1-3 John, Jude, op. cit., loc. cit.

[18] Calvin, John: Commentary on the Catholic Epistles, op. cit., loc. cit, Footnote 84: “The world” is in this verse identified with “the false prophets;” true Christians had overcome these for this reason, because greater was He that was in them than he that was in the world, that is, in the unbelieving and ungodly, of whom the false prophets formed a part. Hence it follows, “They are of the world,” that is, they are of the number of those who are ungodly and wicked, who make up the kingdom of darkness.

[19] Calvin, John: Commentary on the Catholic Epistles, op. cit., loc. cit.

[20] 2 Chronicles 26:18, 21

[21] Galatians 5:17

[22] 1 John 4:4

[23] Arminius, James: op. cit., Disputation 9, p. 442

[24] Romans 7:18-19

[25] James, Arminius: op. cit., Vol. 3, A Dissertation of the True and Genuine Sense of the Seventh Chapter of the Epistle to the Romans, First Part, pp. 281-282

[26] Trapp, John: op. cit., p. 476

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson XXVII) 02/22/22

^4:3 If another spirit refuses to say this about Jesus, that spirit is not from God. It is the spirit of the Anointed One’s enemy. You have heard that the enemy of the Anointed One is coming. Well, he’s already in the world.

Bruce G. Schuchard (1958) notes that the divide between “the way you know the Spirit of God” in verse two and “the way you know the spirit of antichrist,” in verse three, is that each is marked by the initial use of the Greek pronoun hos, (“this” – NIV).  “This” is a demonstrative pronoun that frames the description that distinguishes the two spirits. The statements “every spirit that confesses that Jesus the Anointed One is come in the flesh is of God” and “and every spirit that does not confess this Jesus is not of God” together prescribe the litmus test for distinguishing one side from the other. It is the yardstick for measuring the genuine work of the Holy Spirit instead of the unholy spirit.[1]

But to the average reader, it must seem strange that the Apostle John says that this confession is by a “spirit.” Some might think these conflicts with what the Apostle Paul said, “If you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised Him from the dead, you will be saved.”[2] However, Paul said earlier, “The Spirit Himself testifies with our spirit that we are God’s children.”[3] So, even today, it must be our spirit that confesses that Jesus is the Son of God who came in the flesh to save us.[4]

Marianne Meye Thompson (1964) observes that the Apostle John paraphrases the longer statement that one must acknowledge that Jesus the Anointed One has come in the flesh[5] with the simpler formula that one must acknowledge Jesus.[6] Such a restatement makes it clear that what John ultimately seeks is faith in a person; the Incarnate Anointed One, and not faith in a doctrine, even the doctrine of the Incarnation. It is personal, for it is a person’s commitment to Jesus the Anointed One. In John’s dualistic world view – truth and falsehood, he can state in the harshest of terms as the opposition of the antichrist.[7] The defectors have the spirit of antichrist, a spirit opposed to the Spirit of God because it sets itself up against the Son of God, Jesus the Anointed One, and what John calls people to be and do.[8] [9]

Ken Johnson (1965) states that Jesus was born 100% human and yet was, 100%, God. Some Gnostics taught Jesus was a phantom, not having a real body. When He walked along the shore, He did not leave any footprints![10] He also left no cross as a holy object, nor the empty tomb as a holy shrine, nor His crown of thorns to be venerated. However, He did leave His Apostles and the Holy Spirit as witnesses to the reality of His incarnation.

Peter Pett (1966) agrees that the spirits of the prophets needed testing against revealed truth, which would determine whether the Holy Spirit inspired their motivations. It was probably false if the prophecy was of new, previously untaught ideas, but it could easily be figured out. The Spirit of God at work through the spirits of the prophets could be tested in this way. If they were true, their Spirit-inspired spirits would testify that Jesus came as a human being in the flesh but was equally the Anointed One, the One Who was the unique “Son of God.”[11] For that was the revealed truth proclaimed by the Apostles and prepared for in the First Covenant. On the other hand, those whose spirits do not prophesy of Jesus as God’s Son at all but only speak of “the Anointed One” are not of God, for what they teach is false. Rather, they are antichrists, setting up a false Anointed One instead of the true one. The believers in the churches had heard that such were coming. Well, here they were, already in the world. Let them listen carefully to what was taught before accepting any prophet’s message.[12]

Duncan Heaster (1967) says that a person claiming to be filled with the Spirit had to confess Jesus as the Anointed One, as Messiah. The Judaist infiltrators would not openly confess Him in this way. But they must confess that He “came in the flesh.” They must openly accept that Jesus was a real person, for already emerging ideas of Docetism. The Jews were advocating Gnosticism to cloud the whole issue – that a man born of Mary was God’s Son, the Messiah, having a perfect character, and now risen, was able to share His spirit with believers in Him. Much false teaching about the nature of the Lord began with Jewish attempts to cloud the true Christian teaching about the Lord; these attempts later morphed by further extension into the absurdities of Trinitarian doctrine.[13]

Here we see an open confession by Heaster that to believe in the Trinity is absurd. That’s because the one God approach by the Jews that would deny Jesus as being a separate Son of God from the Father needed to be stopped. In later writings by the Apostles, the Father, Son, and Holy Spirit were made individual deities. Hence, the trinity was born. But many times, in the Epistles, they are presented as three in one, inseparable from each other.[14] But Heaster could not be more wrong. Numerous scriptures point to their ministries and mission on earth.[15]

Karen H. Jobes (1968) notes that the statement that Jesus the Anointed One has come in the flesh would certainly argue against Docetic claims.[16] But there are several other kinds of heretical views that this statement refutes. Because they all strike at the heart of truth about Jesus the Anointed One, they can be easily identified as antichrist spirit rather than the Spirit of the Anointed One. The antichrist spirit does not acknowledge that Jesus the Anointed One has come in the flesh. Yet, there is simply not enough information in the text to allow a specific reconstruction of the antichrists’ beliefs that put them at odds with the Apostle John.

We may never know, says Jobes, which of these various readings of 4:2-3, often in light of 5:6-7, come closest to characterizing the dispute in the Johannine community, but some points can be noted with greater certainty. First, the perfect tense of the verb “has come” indicates that the point being made about Jesus the Anointed One has a present significance resulting from the past action of His coming. Second, John presents this statement about Jesus the Anointed One having come in the flesh as the criterion for testing whether a teaching “spirit” is of God or not. Thirdly, John’s dispute with the secessionists is about who has the authority to interpret the significance of Jesus. Jesus commissioned men who personally knew Him to be His witnesses.[17]

David Legge (1969) relates that the first and greatest test in verses two and three is this: “What do you know about Jesus?” “What do you know about Him as the Anointed One?” The Apostle John already told us that if you deny that Jesus is the Anointed One, the Son of God the Father, you are a liar.[18] Not only that, but you are one of the antichrists. Now, the Apostle Paul put it this way, “I tell you that no one who is speaking with the help of God’s Spirit says, ‘Jesus be cursed,’ and no one can say, ‘Jesus is Lord,’ without the help of the Holy Spirit.” So, the first test of whether you are of God or not, and whether the spirit that motivates your prophecy and teaching about the Lord Jesus is of God, is what you are saying, what you believe. In an early church hymn, the composer put it this way:

               ‘What think you of the Anointed One? Is the test
               To try both your state and your scheme;
               You cannot be right in the rest,
               Unless you think rightly of Him.’[19]

David Guzik (1984) outlines how to know when a false prophet speaks: (a) Every spirit that confesses that Jesus the Anointed One has come in the flesh is of God. (b) Every spirit that confesses that Jesus the Anointed One has come in the flesh is of God. (c) This is the spirit of the Antichrist: To deny the true Jesus is the basis of the spirit of the Antichrist. (d) Is now already in the world. And to protect the child of God, Guzik offers this list: (i) You are of God, little children, and have overcome them. (ii) He who is in you is greater than he who is in the world. (iii) He who is in you is greater than he who is in the world.

Guzik feels it is safe to say that initially, the Apostle John directed this against some form of Docetism, the view that the Anointed One was a spirit who only seemed to be a true man. Today, some groups deny that Jesus is really God (such as the Jehovah’s Witnesses, Mormons, and Muslims). But way back when John lived, it was a time closest to the actual life and ministry of Jesus on this earth; people didn’t have a hard time believing Jesus was God. But it is difficult for them to believe that He was a real man. So, this false teaching said Jesus was truly God (which is correct), but only a “make-believe” man.

Some think that this is the only test of false doctrine. However, this is not the only test, but it was the significant issue challenging the Church in John’s immediate time. Today a person might confess that Jesus the Anointed One has come in the flesh yet deny that He is God as the Bible teaches. They also promote false doctrine because they are not presenting the true Jesus. The devil doesn’t care at all if you know Jesus or love Jesus or pray to Jesus – as long as it is a false Jesus, a make-believe Jesus, a Jesus who is not there, and who, therefore, cannot save lost sinners.[20]

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[1] Schuchard, Bruce G., Concordia Commentary, op. cit., p. 421

[2] Romans 10:9

[3] Ibid. 8:16

[4] Cf. John 4:24; Acts of the Apostles 2:38; Romans 1:9

[5] 1 John 4:2

[6] Ibid. 4:3

[7] Ibid. 2:18-19

[8] Ibid. 3:23

[9] Thompson, Marianne M., The IVP New Testament Commentary, op. cit., pp. 116-117

[10] Johnson, Ken. Ancient Epistles of John and Jude, op. cit., p. 77

[11] Ibid. 2:22-23

[12] Pett, Peter: Commentary on the Bible, PDF, loc. cit.

[13] Heaster Duncan: New European Commentary, op. cit., 1 John, pp. 29-30

[14] John 10:30; Ephesians 4:4-6; Colossians 2:9

[15] Matthew 3:16-17; 28:19; John 1:4; 14:16-17, 26; 15:26; 2 Corinthians 13:14; Philippians 2:5-8; 1 Peter 1:2

[16] Ibid. 5:6

[17] Jobes, Karen H., 1, 2, and 3 John (Zondervan Exegetical Commentary on The New Testament, Book 18), pp. 179-182

[18] Ibid. 2:22

[19] What Think Ye of the Anointed One? (1775) by John Newton and adapted to a common German folk tune, “De Fleury [“flower”], as in Fleur-de-lis.

[20] Guzik, David: Enduring Word, op. cit., loc. cit.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson XXVI) 02/21/22

^4:3 If another spirit refuses to say this about Jesus. That spirit is not from God. It is the spirit of the Anointed One’s enemy. You have heard that the enemy of the Anointed One is coming. Well, he’s already in the world.

With all the grammar aside, Boice points out that a true confession explicitly accepts that the man, Jesus of Nazareth, was human and the divine – the Son of God, the Anointed One. Jesus did not earn it, nor was it given to Him, nor was He randomly chosen for this role. He already eternally existed with the Father and voluntarily came to earth to become a human being so that He might save the world from sin’s curse of everlasting punishment. So, we are not talking about two-in-one, but one-and-the-same. It means that, unlike the Docetists, you cannot separate the Son of God from the son of man; it’s not one or the other. He is simultaneously divine and human in one body. That’s how He lived, died, and rose from the dead, that’s how He ascended into heaven, and that’s how He will return to gather the dead and living believers up and take them to live in heaven with Him, the Father, and the Spirit.

Michael Eaton (1942-2017) says there can never be an authentic gospel without true teaching concerning Jesus, the Son of God, is come in the flesh. At the very least, any true gospel must boldly blaze abroad that the man Jesus is “the Anointed One, the divine Savior.” The Son of God has come in the flesh. He is as much God as the Father is God. He is as human as we are human in all things except sin. Only such a One can be our Savior.[1] However, any over-emphasis on our Lord’s divinity or humanity does a disservice to His real mission. He could not die as God on our behalf to remove sin’s curse, nor could He rise from the dead and ascend into heaven if He were not God. Just like sodium chloride is needed to create salt, it took Jesus’ divinity and humanity to make the Messiah.

William Loader (1944) says that the words “acknowledge Jesus” is short for “recognizing that Jesus the man is the Anointed One in the flesh.” Anyone who objected to this identification was labeled as the spirit of the antichrist. The Apostle John has already identified the false teachers who have left the community as operating under the antichrist’s influence; therefore, antichrists themselves.[2] Now here in verse three, John returns to this traditional theme. The danger facing his readers is the ultimate danger expected to confront the Christian community, at the utmost risk of division and disharmony.[3]

David Jackman (1947) talks about the traveling prophets who claimed to speak authoritatively to the nations or (more often) to the Church. Some claim the authority of God to direct others’ lives, including decisions about work, or marriage, or where they live, by virtue of their direct communication with God. Others claim the power of God to exorcise or heal, or to perform signs and wonders. Any thinking Christian (and to be biblical, we must be thinking!) will want to assess these claims to determine whether they are genuine or bogus. We are not called upon to be naïve or gullible, fondly believing all who claim to speak for God. Instead, we must follow John’s exhortation to test these phenomena, not cynically but lovingly, by applying the two critical criteria laid down in this paragraph.[4]

John W. (Jack) Carter (1947) says that the voices we listen to shape our choices. We must listen to the correct ones.  In the first three verses, the Apostle John responds to a relatively specific heresy that is being promoted by some in the church.  Referred to as Docetic Gnosticism, or Docetism, [5] this position held that Jesus, being fully God, is fully Spirit and only appeared to be human.  Since the world is evil, they held that God’s purity would prevent Him from being part of humanity.  They entirely denied Jesus’ human nature, since they tried to resolve a conflict that Jesus could not be fully man and God simultaneously.[6]

What Colin G. Kruse (1950) says here about a spirit’s acknowledgment that Jesus the Anointed One from God has come in the flesh does not vary from the Jewish hope for their Messiah. The one big difference is that for the Jews, the Messiah is yet to come in the flesh. That means, if Jews are hoping for the Messiah to come quickly to bring them freedom from anti-Semitism and establish the kingdom of David once more, John announces that such a spirit was already in the world.[7]

Robert W. Yarbrough (1948) sees the Apostle John acknowledging two very different kinds of spirit manifestations, and this is why some yardstick is necessary. First, a spirit may be “of God.”[8] It may represent and express ideas or sentiments in line with God’s assessment of things. Paul wrote his epistles with a consciousness of having God’s Spirit.[9] John writes with a similar sense of presence. His letter typifies an expression that is “of God” in the sense of conveying God’s wisdom and the truth about the matters at hand.

Or, says Yarbrough, a spirit may give a very different impression: it may seem to indicate that “Jesus is not of God.” It is probably an indirect expression that, in context, means that Jesus as God’s Son did not really and fully assume human nature with real flesh and blood. John issues a warning with at least formal parallels: “Many deceivers, who do not acknowledge Jesus the Anointed One as coming in the flesh, have gone out into the world.”[10] The readers of 1 John are to be alert to the misrepresentation of the Anointed One amid the spiritual manifestations that arise within their community. Such falsification is not a fine point of doctrine but rather the specter of antichrist himself, who, as John has already said, [11] has come and is active in the world. Satan will stoop to any level to deceive people, including God’s susceptible people, who remain present in the world with glorious redemptive potential. The adversary is also on the scene to disrupt and mislead where he can.[12] [13]

However, Judith M. Lieu (1951) says the Apostle John’s warning against “many” spirits encourages the readers to see themselves as vulnerable unless they are alert. There is no suggestion that without John’s intervention, his readers may have been enchanted to believe “every spirit,’’ nor that they were in danger of being awed by any charismatic behavior. Instead, the appeal to discernment is conventional, [14] and it encourages the audience to see themselves as those who consciously measure alternative ideas by their standards and always remain on guard against any decrease in their past practices.

Therefore, any principle for such testing would be unlikely to contain anything new or unexpected. The Apostle John is not giving them a command as to how they are to recognize any spirit that comes from God; instead, he is making a statement of what is already the case. This is the standard pattern following the characteristic, “This is how you can recognize.’’ [15] Some translations have “By this you know,”[16] carries a note of instruction and warning not to forget. The actual wording of this confession is unparalleled, [17] and translators and commentators have interpreted it in any number of ways. First, the debate surrounds the grammatical construction – the content of the spirit’s acknowledgment and, second, the intention of its distinctive emphasis.[18]

Ben Witherington III (1951) states that the correctness of this conclusion to acknowledge Jesus as being from God can be confirmed by noting that the opposite verse of the true confession is said to be “failing to confess Jesus” – nothing more. Now, this is unlikely to indicate failure to accept that a person named Jesus of Nazareth existed or was a human being. Recognizing that a person exists does not require a confession. What, then, about Jesus, the human being, does require a confession of faith? The answer is that this human being, Jesus, is the human Jewish Messiah, the Son of God, who lived and died according to God’s plan.[19]

Gary M. Burge (1952) mentions that this is the only time the Greek dokimazō (“testing”) occurs in the Johannine literature, although it often occurs in the Final Covenant (twenty-two times). But what should one test for? The Spirit of God always glorifies the Son of God.[20] Thus the first test centers entirely on one’s view of Jesus the Anointed One. We saw earlier how incarnational Christology was at the heart of this community’s struggles.[21] Behind these words, John is urging three things about our belief: (1) that the man Jesus of Nazareth is indeed the divine Word of God; (2) that Jesus the Anointed One was and is fully divine as well as completely human; and (3) that Jesus is the sole source of eternal life since He alone reveals the Father to us and atones for our sins.[22]

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[1] Eaton, Michael: Focus on the Bible, 1,2,3 John, op. cit., p. 134

[2] 1 John 2:18, 22

[3] Loader, William, Epworth Commentary, op. cit., p. 50

[4] Jackman, David: The Message of John’s Letters, op. cit., pp. 110-111

[5] The Word Gnosticism is based upon the Greek word gnosis, meaning knowledge. The word Docetism is based upon the Greek word dokesis, meaning appearance. There were two groups of Gnostics, the Docetics and the Cerinthains. The Dosetics denied the humanity of the Anointed One, seeing Him as a mystical god much like the Greek gods. The Cerinthians accepted Jesus’ humanity, and taught that He first received the Holy Spirit at His baptism, and gave it up on the Cross.

[6] Carter, Dr. John W. (Jack). 1,2,3, John & Jude: Holding to the Truth in Love (The Disciple’s Bible Commentary Book 48), pp. 101-102

[7] Kruse, Colin G., The Letters of John, (The Pillar New Testament), op. cit., loc. cit., Kindle Edition

[8] 1 John 4:1

[9] 1 Corinthians 7:40

[10] 2 John 1:7

[11] 1 John 2:18

[12] Cf. 1 Peter 5:8

[13] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament), op. cit., p. 224

[14] Cf. Mark 13:21; 1 Thessalonians 5:21

[15] New International Version (NIV) cf. 1 John 2:3; 3:24; 4:6, 13; 5:2; cf. 3:16, 19

[16] See New American Standard Bible (NASB)

[17] See 2 John 1:7

[18] Lieu, Judith: The New Testament Commentary, op. cit., pp. 165-166

[19] Ben Witherington III. Letters and Homilies for Hellenized Christians: op. cit., loc. cit., (Kindle Locations 7092-7097

[20] John 15:26; 16:13-15; 1 Corinthians 12:1-3

[21] 1 John 2:18-22; See 1:1-4

[22] Burge, Gary M., The Letters of John (The NIV Application Commentary), op. cit., pp. 174-175