Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson XIII) 02/02/22

^4:1 Dearly loved friends, don’t always believe everything you hear simply because someone says it is a message from God: test it first to see if it actually is, for there are many false teachers all around.

David Legge (1969) looks at what the Apostle John tells us in this great epistle of assurance. For this great Apostle, every faithful Christian ought to be able to discern between truth and error. That does not mean that you have to be an expert in the cults or world faiths. In fact, it doesn’t have to imply that you’re well-read in the great systematic theologies of Christianity. But it does mean that every true child of God should have enough of a grasp of Christian doctrine to discern between truth and error. So right away, John tells us that there is a need for discernment because not every spirit is of God. We ought not to be naïve and gullible to believe that all who claim to speak for Almighty God are genuine and deliver their message on His behalf. So right away, John’s warning the Church, and consequently warning us, that just because a person talks about God, or preaches from the Bible, or even speaks of Jesus as Lord, it does not mean that they are of God nor a herald from God. We must wake up to the fact that there are spiritual forces who seek to deceive God’s children even today.[1]

Legge is not saying that we should avoid reading or learning about the teachings of cults or other world religions, but our priority must be to understand God’s Word. Familiarity with Christian doctrine is a fundamental necessity in order to discern what is right or wrong in their teachings. To put it another way, you would never be qualified to test a student’s knowledge of algebra if you were not an expert in algebra yourself.

Douglas Sean O’Donnell (1972) says that many Christian communities today want to move us beyond the Word to the Spirit. That is a bizarre estrangement and one that is moving in the wrong direction. We are not missing some spirit-filling experience when we read and teach the Bible. But there must be time for singing and praying and then for the Word. To be led by the Spirit in corporate worship or private devotion is directed back to the inspired apostolic testimony. When the apostles received the Holy Spirit, they were the Anointed One’s witnesses to the world via the preached Word and later the written Word.[2] As we together (discernment is a corporate endeavor) resist the antichrist spirits of our age and guard the truth (as the custodian of apostolic Christology) “once for all delivered to the saints,”[3] let us not divide this God-ordained union of the Spirit and the Word.[4]

David Guzik (1984) says that being able to discern the right spirit from the wrong is the responsibility of every Christian, especially congregational leaders. According to the Apostle Paul (let the others judge) and (test all things; hold fast what is good).[5] Trying the spirits is the work of the body of the Anointed One. This job is done using God’s gifts of discernment to Christians in general, especially pastors, elders, and teachers of a congregation.

Guzik then offers the following points: (i) Scriptural standards judge all prophecy. It is never to be received just because it is dramatic or given by a particular person. We trust in the principle that God will never contradict Himself, and we know what He has already said in His Word. (ii) True prophecy is never of any private interpretation.[6] It means that there will be agreement and confirmation from the body of the Anointed One, though perhaps (or probably) not everyone will agree or confirm.[7]

4:2       This is how you can recognize God’s doctrine.  Every true doctrine teaches that if I confess that Jesus is the Messiah who came to earth and became a man.’  That doctrine is from God.

EXPOSITION

The Apostle John may have taken this from what he states in his Gospel, “The Word became a man and lived among us. We saw His divine greatness – the greatness that belongs to the only Son of the Father. The Word was full of grace and truth. John the Baptizer told people about Him. He shouted, ‘This is the one I was talking about when I said, “The one who is coming after me is greater than I am because He was living before, I was even born.’”  Yes, the Word was full of grace and truth, and from Him, we all received one blessing after another. God gave the Law to us through Moses, but Grace and Truth came through Jesus the Anointed One. No one has ever seen God. Only the Son is the one who has shown us the likeness of God. He is God and is very close to the Father.”[8]

Verse two contains the main subject of the section. To confess the Incarnation is to prove that one draws their inspiration from God through His Spirit. Therefore, the words, “This is how you can recognize” (NIV) may be either imperative in harmony with “believe” and “test” in verse one, or indicative, in harmony with “we know” in 3:16.

The specific doctrine whereby we test to find whether a teacher is false or true is the doctrine of the Anointed One. If a person denies either the deity or the humanity of the Anointed One, they are a false teacher. Some of John’s readers had become convinced that Jesus did not come in the flesh. Cerinthus, a Gnostic, taught that Jesus did not have true humanity. By denying the physical, historical humanity of the Anointed One, they attacked the fundamental doctrine of Redemption. The death of the body of the Anointed One was necessary to pay for our sins. If this did not happen, then it undermines our salvation.

The word “confesses” means to identify. If anyone does not identify with and acknowledge the humanity of the Anointed One, they are pretenders. Belief in the incarnate Son of God is a touchstone of the Christian faith. Candid acknowledgment that the Messiah came in the flesh to forgive sins is the heart of Christian belief. So, the principle here is that by His incarnation, Jesus took part in our life; by regeneration, we take part in Jesus’ life. 

That means Jesus took on humanity that He might die with it. He gave His life that we might have His life. Jesus eternally existed as God but stepped foot on earth and took on humanity at a specific time. In doing this, He did not divest Himself of His deity. Instead, Jesus voluntarily set aside the use of His divinity while living in His humanity. The babe in Bethlehem was far more than a remarkable child; He was God the Son who stepped into a human body. Our Master never ceased to exist as God. He did not begin when He was born. Denial of this is the spirit of the antichrist.[9]

British writer and lay theologian C. S. Lewis (1898-1963) said, “A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher.  He would either be a lunatic – on a level with the man who says he is a poached egg – or else he would be the Devil of Hell.  You must make your choice.  Either this man was, and is, the Son of God, or else a madman or something worse.” Anything less than viewing Jesus as an eternal God who took on humanity simply throws kisses at Him. It does not take His deity seriously. We cannot whittle Him down and still worship Him in all His glory.[10]

COMMENTARY

One of the earliest Church Fathers, Polycarp (65-155 AD), who was a disciple of the Apostle John, has this to say on what John writes here: “Everyone who does not confess that Jesus the Anointed One has come in the flesh is antichrist. Whoever does not confess the testimony of the cross is of the devil. Whoever perverts the teachings of the Lord to their lusts and says that there is neither resurrection nor judgment, that person is the firstborn of Satan. So let us forsake the vanity of many and their false teachings and turn to the Word which was delivered to us from the beginning.”[11]

Polycarp then goes on to say: “Continuing in prayer, and diligent in fasting; appealing in our requests to the all-seeing God ‘not to lead us into temptation,’ as the Lord has said:[12] ‘The spirit truly is willing, but the flesh is weak.’”[13][14]  If the doctrine that Jesus was either a phantom or that He was a regular human over whom the Holy Spirit took charge so as to appear as a man was already fostering during John’s day, then for sure Polycarp knew about it.

Early Church scholar Andreas Osiander (circa 600-700 AD) points out that if the world can convince believers that Jesus was not God incarnate, but simply a very blessed and inspired prophet, then the heart and soul of Christianity is ripped out. It will die a slow and painful death.[15]  It would eliminate any faith in His sacrificial death and resurrection.  Also, the notion of His ascension and return would become nothing more than wishful thinking.

Œcumenius (500-600 AD) is not hesitant to say that the confession that the Lord has come in the flesh is not made in words but deeds. The Apostle Paul said we constantly experience the benefits of our Lord Jesus in our bodies, but this is so that the life of Jesus can also be visualized in our bodies.[16] Therefore, whoever has Jesus at work inside them is dead to the world and no longer lives for it, but the Anointed One, who carries Him about in their body – this person is of God.[17] Therefore, saying we are in union with Him is not enough unless that union is also manifested in the same works that He did.

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[1] Legge, David: 1,2,3 John, Preach the Word, op. cit., “Discerning Christianity” Part 12

[2] Acts of the Apostles 1:8; 1 John 1-3

[3] Jude 1:3

[4] O’Donnell, Douglas Sean. 1–3 John (Reformed Expository Commentaries), op. cit., loc. cit. Kindle Edition

[5] 1 Corinthians 14:29; 1 Thessalonians 5:21

[6] 2 Peter 1:20-21

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

[8] John 1:14-18

[9] 2 Corinthians 5:18; 1 Timothy 3:16

[10] Lewis, C. S: Mere Christianity, p. 31

[11] Polycarp of Smyrna: Letter to the Philippians Ch. 7

[12] Matthew 6:13

[13] Mark 14:38

[14] Polycarp: op. cit

[15] Andreas: e-Catena

[16] 2 Corinthians 4:10

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

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson XII) 02/01/22

^4:1 Dearly loved friends, don’t always believe everything you hear simply because someone says it is a message from God: test it first to see if it actually is, for there are many false teachers all around.

Robert W. Yarbrough (1948) notes that the Apostle John again calls his readers “beloved.” This noun of direct address occurs at key junctures in his first epistle:

            2: 7        Beloved, I write to you not an old but a new commandment.

               3: 2        Beloved, we are children of God; it is not yet evident what we will be.

               3: 21      Beloved, we have confidence before God if our hearts do not condemn.

               4: 1        Beloved, do not give credence to every spirit.

               4: 7        Beloved, let us love one another.

               4: 11      Beloved, if God loved us this way, we ought to love each other.

John employs “beloved” primarily to introduce weighty statements of fact. In 4:1, however, as also in 4:7, “beloved” precedes a command. This word implies a close rapport between John and his readers in all occurrences. In 4:1 and 4:7, it gives particular weight to his commands. John writes not as a distant authority figure but as a mentor with personal, loving regard for his addressees.[1]

Colin G. Kruse (1950) sees the Apostle John explaining to his readers that they may know that they have passed from spiritual death to life if they showed love towards fellow believers. However, it is not only those who, like John, remain faithful to the message heard from the beginning and love fellow believers who claim an experience of the Spirit. Many others maintained their belief that God dwelled in them, received His Spirit, and spoke in His name. The secessionists were included among such people and undoubtedly to the forefront in John’s thinking as he wrote. So, at the beginning of this chapter, he warns his readers to exercise discernment when they encounter people claiming to speak in the name of God but have no resemblance of God’s love working through them to others.[2]

Judith M. Lieu (1951) states that the mention of the gift of the spirit, which earlier climaxed the certainty of divine presence,[3] can be unclear. The Apostle John just reminded them of the command to “believe” the name of the Son of God[4] now; he urges them not to “believe” every spirit. The Greek term itself, pneuma, carries a spectrum of meanings, from that which in the modern world might be understood as natural, “wind”; or as biological, “breath,” which denotes life. Some see “spirit” as the psychological, emotional, and creative part of being human that continues after the body decays or as responsible for extraordinary or abnormal behavior; through the powers of the universe. The pneuma may be essential to the constitution of the living human being or may act upon it from outside; it may be a neutral force or actively good or evil. It lacks personality but working in or on human beings; it can acquire personal characteristics. God, too, acts through His spirit; since God is personal.[5]

Ben Witherington III (1951) observes that the Apostle John was not dealing with a minor church split or the departure of a few disgruntled souls. Still, it is unclear whether he is speaking solely about his house churches or a general problem infecting and affecting the early Christian movement, including his portion of it. In other words, it is uncertain whether we should see the “many” as related to the size of Johannine communities or a more extensive number based on all the churches at that time. In any case, these antichrists were leading prophetic teachers, and they seem to have won various members of these congregations over to their point of view about Jesus. Thus, John tries to arm the audience with criteria to detect the true from the false teachers/prophets. It would appear that the phrase “the spirit of the antichrist” refers to the anti-Christian spirit that motivates and inspires the antichrist. However, possibly “antichrist” here is a synonym for “Satan.”[6] [7]

Gary M. Burge (1952) says it is essential to pause and evaluate this disharmony in the early church. House churches were isolated in cities throughout the Roman empire. There were few formal creeds (such as the later Creed of Nicaea) to give doctrinal guidance in the early years, nor were the Scriptures available as we have them today. No one owned a “New Testament,” At best, the early Christians only had random collections of letters from the apostles and compilations of stories about Jesus. Therefore, oral communication was essential. Churches relied on emissaries from their leaders, who relayed information from other communities and taught. Paul sent out Timothy and Silas in this capacity, and John sent out elders as his spokespersons.[8] [9] So we can see how some of those sent out may have verbally altered the original message sent with them, while others substituted their doctrines.

Bruce G. Schuchard (1958) notes that the passage’s first reference to a/the spirit/Spirit, “a source of assurance,”[10] now speaks to a spirit’s potential to threaten. For there are true spirits, and there are false spirits. Therefore, the Apostle John must now warn that not everything seems to represent the Spirit of God. Just as John’s appeal not to love the things of the world[11] complements his last appeal to brotherly love,[12] so too his urging the Christian community not to believe in any and every spirit complements his prior exhortation to believe in Jesus through the Spirit that Jesus gives.[13] Instead of John pressing everyone to move on to new and higher spiritual ground, he reminds them of the faith they needed to believe that the Anointed One could redeem and save them from sure punishment.[14]

Marianne Meye Thompson (1964) observes that the Apostle John cautions us that anyone who claims to be inspired by the Holy Spirit can and must be tested. Just because someone suggests that they have the Spirit is not proof that they do. Here “spirit” has been variously taken to refer to (1) the anointing that inspires the prophet, (2) to the person who is inspired, or (3) to the message delivered by the prophet. Obviously, the three are related, in testing a person’s words, one is actually examining whether or not that person speaks by divine guidance. In light of the rest of the passage, two things emerge. First, John believes certain individuals are inspired or led to confess or deny the Anointed One by spirits beyond the human individual. Second, ultimately there are only two spirits: God’s Spirit, also called the Spirit of truth, because it guards and inspires truth; and the spirit of antichrist, which inspires falsehood, and especially false confessions of the Anointed One.[15] [16]

Peter Pett (1966) says that the Apostle John’s epistle readers certainly knew of the Holy Spirit, the Spirit of truth. However, John also speaks of the spirit of error,[17] although possibly not having any specific “spirit” in mind. In the light of what has been said elsewhere, it is possible that we might see this spirit of error as hinting at the devil[18] or possibly some of his demons. These are the “evil spirits” of the Gospels, who speak through the antichrists.[19] But then, we might instead have expected him to talk of the “spirit of deception.” The idea of the spirit of error may simply, therefore, be of any “spirit,” whether the inner spirit of the prophet or an external spirit which possesses him, which prophesies error. At certain times, it might well be just a vivid imagination that was at work. Many things can lead to mistakes.[20] In line with Dr. Pett’s reasoning, it is good that John gave his readers some tests to see which indwelling spirits were in harmony with the Bible and which were not.

As a Unitarian, Duncan Heaster (1967) views this opening verse and says that there were other tests of these prophets – if they didn’t accept that Jesus was Lord, they didn’t have the Spirit.[21] If they held false teaching about whether Jesus came in the flesh and discriminated against other Christians, they also were to be rejected.[22] When Paul says that God and the Holy Spirit witness to the truth of what John is writing, he presumably refers to how those with the gift of discerning spirits had tested and approved what he was saying.[23] All this means is that as soon as a genuine prophet gave an anointed prophecy, it was immediately recognized as such because of all these methods of “testing the spirit.”[24] It is curious that Heaster conveniently left out the fact that the spirits were tested to see if they were from God. This could be considered a case of self-incrimination as a Gnostic.

Karen H. Jobes (1968) thinks that the Apostle John wants his readers to recognize that there are other forces at work than the Holy Spirit for professing Christians, and he refers to those forces as “spirits.” They must be tested by the gold standard, not of human experience or opinion, but sound Christology. The association of Jesus, the Spirit, and the Gospel message is very much the Apostle Paul’s point.[25] John’s readers need to understand that not everything said or done by someone who professes to have the Holy Spirit is of God because many false prophets can be found worldwide. John’s necessity of testing the spirits confirms that he uses the Greek word pneuma (“spirit”) to refer to the activating impulse of human behavior, which may be of the Spirit or the world. False prophets are not speaking the truth about God and His work through Jesus the Anointed One regardless of their thoughts.[26] [27] So, beware of those organizations that use the catchphrases, “Church, Christian, Christ,” etc., in their titles.[28]

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[1] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament), op. cit., pp. 219-220

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

[3] 1 John 3:24

[4] Ibid. 3:23

[5] Lieu, Judith: The New Testament Library, op. cit., pp.162-163

[6] Although the Apostle John is not talking about miracles, it does not eliminate them as possible factors in the ministry of those who left the community. In either case, judgment should not rest on doctrines built upon miracles, but of miracles by doctrines of the Word. Any miracle enforcing what contradicts the Anointed One and His Apostles’ teaching is not “of God” and offers no authority for Christians. In other words, a miracle may be real and yet not of God, just as a word may be inspired and yet not of God. Cf. Deuteronomy 13:1-2; Matthew 24:24; 2 Thessalonians 2:9; Revelation 16:14

[7] Ben Witherington III. Letters and Homilies for Hellenized Christians, op. cit., loc. cit., (Kindle Locations 7072-7077)

[8] 3 John 1:5

[9] Burge, Gary M., The Letters of John (The NIV Application Commentary), op. cit., p. 173

[10] 1 John 3:24

[11] Ibid. 2:15

[12] Ibid. 2:

[13] Ibid. 3:23-24

[14] Schuchard, Bruce G., Concordia Commentary, op. cit., p. 417

[15] 1 John 4:2-3, 6

[16] Thompson, Marianne M., The IVP New Testament Commentary, op. cit., p. 112

[17] Cf. Ibid. 4:6

[18] Ibid. 2:13; 3:8, 10; 5:19

[19] Ibid. 2:18-19; 2:22

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

[21] 1 Corinthians 12:3

[22] 1 John 4:1-10

[23] Romans 1:9; 9:1; cf. 2 Corinthians 11:31; Galatians 1:20; 1 Timothy 2:7

[24] Heaster, Duncan: New European Commentary, First John, op. cit., p. 29

[25] 2 Corinthians 11:4; cf. 1 Corinthians 12:3

[26] Cf. 1 Timothy 4:1; Revelation 16:13–14

[27] Jobes, Karen H., 1, 2, and 3 John (Zondervan Exegetical Commentary on The New Testament, Book 18, p. 177

[28] For instance: The Church of Jesus the Anointed One of Latter-Day Saints – Mormons; Worldwide Church of God; Church of the Anointed One, Scientist; Church of Scientology; Seventh Day Church of God; United Pentecostal Church; Christadelphians, etc.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson XI) 01/31/22

^4:1 Dearly loved friends, don’t always believe everything you hear simply because someone says it is a message from God: test it first to see if it actually is, for there are many false teachers all around.

Stephen S. Malley (1931-2018) gives his perspective on the many false prophets gone out into the world. Smalley reads it as false prophets who have “defected” to the world. They are, undoubtedly, the dissenting members of John’s congregation who have spearheaded a secession from the community (having lost faith, as well as, membership) and making a direct reference to this “defection.”[1] Although it is quite possible, says Smalley, that diverse opinions about Jesus were being spread by docetic teaching by unorthodox members of the Johannine congregations. Therefore, those with this outlook led the breakaway.[2] Such heretics are probably in John’s mind. Thus, he refers to them as “false prophets” here (a term which occurs in the Gospel and letters of John at this point alone).[3] In other words, these false prophets were not trying to get into the church but were already part of the church.

Edward J. Malatesta (1932-1998) compares verses 2:12-18 with 4:1-6 and finds that the Apostle John further interiorizes[4] the contrast between belief and unbelief. The inner battlefield is not the believer’s community but the community’s heart. The Apostle John faced the adverse requirements of false love and a positive element to exercise prudent judgment. The reason for this urgent need for such discernment was the presence of the antichrist spirit in the world. It became a case of one energy judging another nature to see which one was from God. Spirit-filled believers can perceive inner energy’s divine or evil origin through outer ways of acting and speaking. Thus, John wanted his audience to have a spirit-tester, and he had one that worked and was ready to go.[5]

Ian Howard Marshall (1934-2015) says that a statement attributable to inspiration by a spirit did not prove that it was God’s Spirit at work. So, John found it necessary to remind his readers that they should not accept every “spirit” as godly. The word “spirit” here must mean either “utterance inspired by a spirit” or “person inspired by a spirit.” In the latter case, the thought is perhaps of the individual spirit of a prophet, which God or Satan might inspire.[6] Since this is the case, the church members must not believe what is said by every individual claiming to be inspired without first testing whether the anointing spirit is from God. Such prophets were the subject of warnings by Jesus;[7] we have seen how John regarded them as manifestations of the antichrist spirit.[8] The critical question is: how do you test such people?[9] [10]

David Stern (1935) says that after years of having lost touch with the spiritual realm altogether, many people are rediscovering it but have not the discernment to know which spirits “are from God.” Not every inner voice or feeling is from God. Some are merely from ourselves, either consequences of being overtired or stressed or expressions of our wishes and fears. Others are genuinely from a spiritual realm, but, unfortunately, from Satan and his demons, not from God and His angels. By the same token, not every prophet or religious teacher is from God; yet some are.[11] As such, these spirits need testing. Not by our imagination or consulting with others, but by the golden measuring stick – God’s Word.

John Painter (1935) notes that the two commands, negative and positive, are introduced. “Do not believe … but test.” The negative command may imply that the Apostle John thought the readers were inclined to believe every spirit. The positive command is also authoritative. The Apostle Paul says that the discernment of spirits is depicted as one of the gifts of the Spirit.[12] This problem continued to haunt the early church, as evidenced in the treatment of this subject in the teachings of the twelve apostles known as the “Didache.”[13] [14]

Muncia Walls (1937) says it would appear, and many commentators agree; John continues his argument against the Gnostics in this chapter as well. While the Gnostics, like many present-day false teachers, claimed to possess the Spirit – in fact, many claimed – as many do today, that they were more spiritual than John’s readers. Hence, we have the warning from John to prove the spirits.[15] One of these modern-day Gnostics claims is they require experiential evidence, not some pie-in-the-sky faith. But there are ways to counteract this. For instance, ask them if they can see a relative who lives far away in another state with their naked eye. The logical answer is, “No.” But do they believe they are there? Yes, of course. Can they pretend to talk to them without a phone or through the internet? Probably. Have they received any letters or packages from them? Probably. And yet, just because we can’t see God with their physical eyes, and even if we can talk to Him without a phone, have received many letters from Him and blessings that have no other source but His generosity, they call us fools.

James Montgomery Boice (1938-2000) states that here is precisely the problem John was dealing with in his churches. It is the question of who is right. And there is one test – a crucial test – by which true and false prophets may be distinguished: fulfillment. In other words, whose prophecies come true? For instance, the incident in the days of King Ahab, when the prophet Micaiah was pitted against 400 other prophets, the king called for consultation. Will Ahab be killed, or will he not? Will Israel be scattered, or will she return victorious?[16] In this case, Micaiah was vindicated. This is the test that Jeremiah gives: “But the prophet who prophesies peace will be recognized as one truly sent by the Lord only if his prediction comes true.”[17] Or, to present it from the negative side, it is also the test given to the Israelites: “If what a prophet proclaims in the name of the Lord does not take place or come true, that is a sign that Lord has not spoken. That prophet has spoken presumptuously. Do not be afraid of him.”[18] [19]

In a way, this is what the Apostle John was telling his readers. Whenever any of these so-called prophets who claim to be inspired by God’s Spirit speak their message, they find out if it comes true as they said, and does it conflict with any of the words spoken by the true messengers of God who speak under the anointing of the Holy Spirit. If so, disregard what they have said, and do not be afraid of them.

Michael Eaton (1942-2017) notes that there are prophecies that come from the Holy Spirit of God. But some prophecies come from the person’s mind, a “deceit of the heart.”[20] Worse still, there are “deceiving spirits and doctrines of demons.”[21] So, what kind of tests did John have in mind? The next verse specifies one, but he may have had others. There are five more I want to suggest, says Eaton. (1) Νοn-fulfilment. Often prophecies have an element. If the prediction does not come true, was it a false revelation? (2) Influence good or evil. A true revelation will lead to holy living. (3) Fundamental. Moses warned of prophets who encouraged people to go after a god other than the LORD God of Israel.[22] (4) Motivation. Prophesying can be a financially rewarding business. The Apostle Paul warned against “peddling” the Word of God for money.[23] (5) Eccentricity. Bizarre and eccentric claims to revelations are to be viewed with caution. For example, Satan urges Jesus to turn stones into bread and suggests a suicide-leap from the pinnacle of the temple. It is worth mentioning, says Eaton, what is not a test of true prophecy are “Signs and wonders.” Moses warned about a prophet who would come “and gives you a sign or a wonder.”[24] Even if the sign or the wonder happens, the prophecy is not to be received if it is against fundamental teaching and orthodox living.[25]

William Loader (1944) says that by encouraging the readers not to trust every spirit but to test the spirits, the Apostle John uses spirit to refer to the power or energy that inspires a particular utterance on a specific occasion. Paul writes, “It is for prophets to control prophetic inspiration;”[26] literally, “the spirits of prophets are subject to prophets.” The Apostles Paul and John share the same world of thought. From this point of view, even when speaking of the activity of the Spirit of God, people used the word spirit in two ways. It generally referred to the Holy Spirit; it was not unusual for people to use the word spirit to refer to the inspiring force behind any such event and speak. They also used the plural “spirits” even when they were sure it was one spirit by which each prophet spoke.[27] So, by testing what was being said with the Gospel and the character of each speaker, allowed them to determine whether they were anointed by the Holy Spirit or a Satanic spirit. The prophets were all vessels of communication; it was a matter of discerning which spirit was operating through them. By so doing, they focused on the message instead of the messenger.

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[1] Cf. 1 John 2:18-19

[2] Cf. 1 John 4:2 and 2 John 1:7

[3] Smalley, Stephen S., Word Biblical Commentary, Vol. 51, op. cit., p. 219

[4] “Interiority” is a character’s thoughts, feelings, reactions, and inner struggles. The moment in question can be big or small, the reaction can be casual or life-changing.

[5] Malatesta, Edward J., Interiority and Covenant, op. cit., p. 283

[6] The plural “spirits” does not refer to a multiplicity of divine spirits or even evil spirits but to a multiplicity of human beings who may be inspired in their spirit by the Spirit of God or the spirit of falsehood.

[7] Matthew 7:15; Mark 13:22

[8] 1 John 2:18

[9] See 1 Thessalonians 5:21; Didache 11:11; 12:1; Hermas, Mandate 11:7; 1 Clement 42:4

[10] Marshall, I. Howard. The Epistles of John, The New International Commentary on the New Testament, op. cit., p. 204

[11] Stern, David H., Jewish New Testament Commentary, op. cit., Kindle Edition

[12] 1 Corinthians 12:10

[13] Didache 11:5; 12:1

[14] Painter, John. Sacra Pagina: 1, 2, and 3 John: Vol. 18

[15] Walls, Muncia: Epistles of John & Jude, op. cit., p.67

[16] 1 Kings 22:5-28

[17] Jeremiah 28:9

[18] Deuteronomy 18:22

[19] Boice, James Montgomery: The Epistles of John, op. cit., p. 107-108

[20] Jeremiah 14:14

[21] 1 Timothy 4:1

[22] Deuteronomy 13:1-3

[23] 2 Corinthians 2:17

[24] Deuteronomy 13:1

[25] Eaton, Michael, Focus on the Bible, 1,2,3 John, op. cit., pp. 131-133

[26] 1 Corinthians 14:32

[27] Loader, William: Epworth Commentary, op. cit., pp. 47-48

For the Christian, the Book of Proverbs is a prime example of wise advice. But what about other quotes by philosophers and wise people from India, China, Africa, Greece, and other civilizations? Here is one for you to think about.

Here’s one to consider by Firdausī (Ferdosi), Abū l‐Qāsim (c.940–1020) Persian poet and author:

If passion gains mastery over reason, the wise will not count you among them.

(Cf. Galatians 5:24 Those who belong to Christ Jesus have nailed the passions and desires of their sinful nature to His cross and crucified them there.)

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson X) 01/28/22

^4:1 Dearly loved friends, don’t always believe everything you hear simply because someone says it is a message from God: test it first to see if it actually is, for there are many false teachers all around.

Paul Waitman Hoon (1910-2000) states that side by side with positive Christian faith is a healthy skepticism that makes inquiries into the claims of people and movements of being inspired. (Significantly, no less than nine times does the Apostle John offer his readers a test, by which they may assure themselves that they are of the truth, introduced with such a phrase as in verse six, “By this we know”). The mind of a Christian is not soft-minded, and faith is the farthest thing from being naïve. But observe: the Christian is not to test the spirits, to determine whether they agree with their own opinions, but to see if they are of God.[1] For that test, they turn to God’s Word plus the experience of older and more mature believers. When you ask anyone what they think about a particular ministry or minister, if they begin with, “Well, I think,” make your conversation short.

Rudolf Schnackenburg (1914-2002) says that the caution “test the spirits,”[2] as well as the means used to distinguish the spirits, involved watching out for how they confess Jesus.[3] It had a noticeable echo in the Apostle Paul’s moral rules set up in his communities for extraordinary charismatic manifestations of the Spirit.[4] It was, therefore, suggested that similar things were going on among John’s readers. But this is to overlook the essential differences. The Corinthian charismatics did not face heretical teachers but pagans inspired by demons.

Meanwhile, in Thessalonica, says Schnackenburg, the Apostle Paul seems to be thinking only of testing the various (Christian) charismata to see whether they are helpful to the community (“hold fast what is good”).[5] On the other hand, John in verse one does not suggest enthusiastic forms of speaking in the Spirit. What these heretics are saying was directed by Satan.[6] The orthodox believers could hardly have indulged in unusual patterns of speech. The spirits here are not demonic powers (like, for example, the “deceitful spirits” Paul mentions to Timothy),[7] but human spirits inspired by God or Satan. It reveals the unseen forces that confess the Anointed One and those that deny Him.[8]

Donald W. Burdick (1917-1996) says that we see the urgent occasion for writing this epistle in sentences like verse one. The Apostle John writes to believers, as is evident from the declaration of verse four as well as from the term “beloved.” However, there is an indication that they have been gullible when confronted with the claims of false teachers. John’s Greek construction shows that he urges his readers to “stop believing every spirit.” They had naïvely been assuming the genuineness of every teacher who claimed to be from God. That’s why, John orders, “Try the spirits whether they are of God.” The Greek verb dokimazete (“try”) was the technical term for testing persons for public office. (Today, we would say they were “vetted.”[9]) It should be a continuing practice (present tense) for believers to test spiritual leaders to determine whether they are doctrinally qualified for leadership. The mention of the Spirit brings the author back again to the heretical teachings falsely claimed to be of divine inspiration. The possession of the Spirit of God can also be an illusion.[10]

John R. W. Stott (1921-2011) says that neither Christian belief nor Christian love is haphazard guesses. In particular, the Christian faith is not to be mistaken for gullibility. True faith examines its object before relaxing with confidence in it. So, John tells his readers to test the spirits to see whether they are from God. Every prophet is the mouthpiece or spokesman of some spirit. True prophets are anointed by “the Spirit of God,” who is called “the Spirit of truth” in verse six.” False prophets are motivated by “the spirit of falsehood” or “the spirit of the antichrist.” Therefore, every prophet is inspired by some force, either of God or Satan. It is their origin that matters. We may note the similar command given by the Apostle Paul.[11] Apostles Paul and John assumed that even the humblest Christian possessed “the right of private judgment,” as Reformer John Wesley correctly insisted.[12] Therefore, both could and should apply the objective test John is about to give in the next verse.[13]

John Phillips (1927-2010) aptly describes that the enemy’s primary purpose was to deceive the human race. After all, he started with Eve. The word for “deceive” is found nineteen times in the Final Covenant, and it always has to do with the Devil and his works. Satan does not destroy God’s wheat because he cannot do so.[14] So he imitates it. Wheat and tares look very much alike in the early stages of their growth, but tares are not only worthless; they’re poisonous. God sows His children into the world, and Satan sows his counterfeit agents into the same world.[15] Not all unbelievers are part of the Devil’s brood; the vast majority are simply unregenerate children of Adam. The “offspring of the devil’ are those people Satan has taught, inspired, energized, and sent forth as his emissaries. Historically, every time God sends His anointed servants into the harvest field, Satan sows a crop of his deceivers right behind them.[16]

American Catholic priest and prominent Bible scholar Raymond E. Brown (1928-1998) finds difficulty interpreting verse one. It’s because of the tendency of the translators to paraphrase, “Do not believe every person, that they have the Spirit (of God).” Also, the following line is “Test every manifestation of the Spirit.” But the Apostle John speaks literally about the necessity of believing and testing these “spirits.” He is interested in what lies at the root of a person’s actions, not just their claims. So, John says here, “Do not believe every spirit to be the Spirit that God gave us,” that is, the Spirit that he has just mentioned in the preceding verse.

John thinks of two Spirits, says Brown, divine and devilish, that manifest themselves in human behavior and manifest themselves in true and false confessions of faith. A true confession comes from the Spirit of God. Ask yourself this question, “If I wanted to know the true story about some person, would I choose to listen to someone who only read about them or someone who knew them personally?” A born-again believer knows Jesus personally. Therefore, a false confession indicates the absence of the Spirit of God. Instead, we find the presence of the wicked spirit of deceit. Here, we have an instance of the opposition described between the Paraclete (Spirit of Truth) and the prince of this world,[17] two spiritual forces who exercise their leadership and influence on the children of God and the devil’s brood, respectively.[18]

David E. Hiebert (1928-1995) sees the Apostle John formulating his charge to the readers negatively and positively. Negatively, his command is, “do not believe every spirit.” John spoke against being gullible and believing “every spirit” claiming to be from God. When John says, “believe not,” he warns against an attitude of acceptance and personal trust in the various spirits declaring their message through the human messenger. Some members may have been prone to accept the claims of the spirits energetically, but it is unwarranted to assume that John now censured them by commanding them to stop the practice.

Instead, says Hiebert positively, John insisted that they must never yield to such an attitude of naivety. Let them not “believe” (“to think it’s true, be persuaded by, put confidence in,” or give credence to every spirit that claims to be from God. As those who have personally experienced the divine endowment of the Holy Spirit,[19] they must not enthusiastically accept every spirit speaking through some “inspired” human messenger who claims to be God’s prophet.^[20] People attribute so much popularization of such humanly-inspired messages to the speaker’s fame and personality in today’s world.

Simon J. Kistemaker (1930-2017) says that the Apostle John acted as a wise pastor. First, he addresses his readers with words of tender love. He calls them “dear friends.”[21]  After the address, John tactfully warns the readers against the work of false teachers and tells them not to believe they are all anointed by the same spirit. He wants them to realize that there are two spiritual spheres in this world: one is the domain of the Holy Spirit; the other is the dominion of the devil. The Holy Spirit dwells in the children of God.[22] Still, the devil’s spirit possesses the false prophets who speak in his name.

Apparently, some of the loyal readers of this epistle were beginning to believe the false prophets who said their teaching was a revelation from the Holy Spirit. John encourages the readers to distinguish carefully between the teachings of God’s Spirit and false teachings. Not every message guarantees the anointing of the Holy Spirit. Therefore, John advises the Christians to “test the spirits to see whether they are from God” and verify all teaching in the Light of God’s Word.[23] [24]

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[1] Hoon, Paul W., The Interpreters Bible, op. cit., 1 John, Exegesis, p. 273

[2] Cf. 1 Thessalonians 5:21

[3] 1 Corinthians 12:3

[4] Ibid. 12:10; cf. Acts of the Apostles 17:11

[5] 1 Thessalonians 5:21

[6] 1 John 4:4

[7] 1 Timothy 4:1

[8] Schnackenburg, Rudolf: The Johannine Epistles, op. cit., pp. 199-200

[9] Vetting means to investigate (someone) thoroughly, especially in order to ensure that they are suitable for a job requiring secrecy, loyalty, or trustworthiness.

[10] Burdick, Donald W., The Epistles of John, op. cit., p. 66

[11] 1 Thessalonians 5:19-22

[12] The Right of Private Judgment by Leon O. Hynson, The Asbury Theological Journal, Spring 1003, Vol 60, Num. 1, pp. 95-97, 101

[13] Stott, John. The Letters of John (Tyndale New Testament Commentaries), op. cit., pp. 153-154

[14] Luke 10:19

[15] See Matthew 13

[16] Phillips, John: Exploring the First Epistle of John, op. cit., p. 126

[17] John 16:11

[18] Brown, Raymond E., The Anchor Bible, op. cit., Vol. 30, p. 486

[19] 1 John 3:24

[20] Hiebert, David E., Bibliotheca Sacra, October-December 1989, pp. 421-422

[21] Cf. 1 John 3:21; 4:7

[22] Ibid. 3:24

[23] Cf. 1 Thessalonians 2:4; 5:21

[24] Kistemaker, Simon J., New Testament Commentary, James and I-III John, op. cit., pp. 323-324

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson IX) 01/27/22

^4:1 Dearly loved friends, don’t always believe everything you hear simply because someone says it is a message from God: test it first to see if it actually is, for there are many false teachers all around.

In his interpretation of verse one, Wilder says that the Apostle John states that God has given us the Spirit,[1] which is “His Spirit” to be our “witness.”[2] But we are not to believe every spirit, which means not to accept all the messages we hear are genuine. Many evil spirits led weak believers into sin and error; the reality of their supernatural impact was recognized everywhere in the Jewish and Christian literature, specially assigned to the “last hour.” Just as the “evil one” stands against God, so the Antichrist stands against the Anointed One. Likewise, “the spirit of error” against “the spirit of truth”[3] and the “false prophets against the true prophets.” In the First and Final Covenants, the prophet is the bearer of revelation, the mouthpiece of “spirits.”

Examples of the role of prophecy in the Final Covenant, notes Wilder, are offered for our understanding.[4] The central theme in the Apostle Paul’s writings[5] was the contributions to the meetings of the church of those who have the gift of prophecy. The second-century church evidences a widespread hunger for new revelations and visions. However, much offered to meet this need too often took the form of irrational ideas and obscure concepts. The supernatural is not always divine. The rebuke by the prophet Jeremiah of false prophets who gave deceptive assurances of safety[6] illustrates the First Covenant background.

The Church found it necessary, says Wilder, to set up criteria and controls, a difficult thing to do since it involved the danger of smothering the spread of the Gospel. In one of His earliest letters, Paul writes, “Do not quench the Spirit, do not despise prophesying, but test everything.”[7] Other passages that document the discrimination of spirits,[8] viewed as a peculiar gift, and set up the test: “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.”[9] In verse one, the false prophets were identified by their reaction to Jesus. In Matthew’s Gospel and the “Teaching of the Twelve Apostles,”[10] we find that their unrighteous conduct and greed branded them. In Torah, it was called “flattery”[11] and “popularism.”[12] [13]

Martyn Lloyd-Jones (1899- 1981) writes that the great theme of the Apostle in this Epistle is the possibility of having joy in this world, a joy that comes from God, despite circumstances and conditions. John had made that perfectly clear when he explained, “We write these things to you so that you can be full of joy with us.”[14] That is what he is concerned about, which is the extraordinary thing he unfolds to these people. They were Christians in a very complex and contradicting world, and yet John, now an old man, will tell them that “We know that we are children of God and that the world around us is under the control of the evil one.”[15] Nevertheless, they have God’s joy to the fullest.

And then Lloyd-Jones sees John suggesting that there are two excellent and foremost things that Christians must remember and hold on to come what may. The first is that we have fellowship with God; that the main effect of the coming of the Lord Jesus the Anointed One into this world, and of His work is that we who believe in Him and belong to Him and are in Him have fellowship with God; we are walking with God. The second great thing is that we, as children of God, have fellowship with Him, but we are in that same relationship with others, making us His children.[16]

Ronald Ralph Williams (1906-1970) writes that these two paragraphs contain some of the Apostle John’s most significant and characteristic teaching. In order to interpret it, we must visualize the atmosphere of the primitive church. Let’s rid ourselves of the psychological, scientific environment of the twentieth century. Picture a time when the earth was full of strange spirits, at least how it seemed to the minds of those then living back then. When people broke out into wild, ecstatic speech or song, it was immediately viewed as some form of spiritual or demonic possession.

Religious excitement has often led to extraordinary physical phenomena; for example, during the time of John Wesley, it was common for those who heard him falling to the ground and begin to cry and moan under the influence of his preaching. Today we call this being “slain in the Spirit.” Some might have mistakenly thought of it as the Holy Spirit’s work bringing conviction of sin and then the peace of forgiveness. But to others, it resulted from evil spirits, having as it were a “last fling” before handing over their prey to the Lordship of the Anointed One. Examples of this are in the Scriptures.[17]

In the last part of the 1800s and beginning of the 1900s, when a Pentecostal awakening occurred in Europe and then the United States, this is how many of the nominal churches viewed Pentecostals to which they gave the intended demeaning name “Holy Rollers.” However, when members of the Episcopal and Catholic churches began to experience the same, they chose the term “Neo-Pentecostals.” My fifth great maternal grandfather, Methodist preacher Joshua Thomas of Smith Island in the Chesapeake Bay, recorded many of these phenomena during his tent revival meetings on the Eastern Shore of Maryland. Here’s one example: “One Sunday morning, there was a great meeting, and many professed to be born from above. They shouted all over the ground, and many fell and lay as dead on the ground; when they recovered, they began to praise God wonderfully.”[18]

William Barclay (1907-1978) looks at verse one with the eye of a Greek scholar. He found the recurring Greek preposition ek (“from”) and noun Theo (“God”). There are no arguments over the word “Theo.” It’s the tiny preposition “ek.”  In the KJV it is translated of (366x), from (181x), out of (162x), by (55x), on (34x), with (25x),[19] miscellaneous (98x), example: “which” Matthew 6:27; “among” Matthew 12:11; “went away again” Matthew 26:42; “beyond” Mark 6:51, etc. That is by no means easy to translate. But we need an English translation that interprets the Greek in its most accurate form. It is the phrase that the Revised Standard Version consistently renders of God. Its occurrences Verse 1: “Test the spirits to see whether they are of God.” Verse 2: “Every spirit which confesses that Jesus the Anointed One has come in the flesh is of God.” Verse 3: “Every spirit which does not confess Jesus the Anointed One is not of God.” Verse 4: “Little children, you are of God.” Verse 6: “We are of God. He who is not of God does not listen to us.” Verse 7: “Love is of God.” It is easy to see the solutions various translators used for clarity.

In verses 1-3, James Moffatt translates the phrase as comes from God, and in verses 4, 6, and 7 belongs to God. In the New Testament in Modem Speech, R.F. Weymouth translates it from God in verses 1-3. In verse 4, he translates, You are God’s children. In verse 6, he summarizes: “We are God’s children. He who is not a child of God does not listen to us.” In verse 7, he has: “Love has its origin in God.” In his The New Testament in Plain English, in every case except verse 7, Charles Kingsley Williams translates as from God; in verse 7, he has God.

The difficulty is easy to see in the exchange of “from” and “of.” Yet, it is of prime importance to attach a precise meaning to this. The Greek ek means “out of,” “from,” “by,” and “away from.” and Theos means “God.” The mystery lies in the grammatical case used. The Greek ek is a preposition that signifies the origin of the action or motion proceeds. The Greek Theos is a masculine noun implying the source of the cause, which leads to an effect. So, the translator must decide whether this should read “from” or “of.” So, why is it so important to denote that a person, or a spirit, or a quality is ek tou theo.”)

The most straightforward translation is from God. If the preposition “of” is used, the English reader can understand that the person or spirit is a minor deity, a little lower than the angels, which can, like Lucifer, remain righteous or evil. But when “from” is chosen, it implies that God gave it or sent it. So, John says that we need to test the person or spirit, inspiring them. Therefore, God set them loose on the earth, and some have remained holy and others unholy. But when “from” is used, there is no doubt that Godly Spirit is from God, while the evil spirit is from some other source – the devil.[20]

F. F. Bruce (1910-1990) tells us that in the apostolic churches, as in ancient Israel, communications were made from time to time by “prophets.” They were men and women who spoke as the mouthpieces of a power beyond themselves. Every prophet claimed to be a spokesman of God, inspired by the Spirit of truth. Still, it was necessary to test these claims in the First and Final Covenants. In Elijah’s day, we meet prophets of Baal and prophets of Asherah, spokesmen of Canaanite divinities,[21] as well as those who, like Elijah himself, were prophets of the God of Israel.[22] To distinguish between the former and the latter was no difficult task. It was discerned when prophets made contradictory utterances by claiming to be messengers of God.[23] This same dilemma that the Apostles dealt with is much the same today.

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[1] 1 John 3:24

[2] Ibid. 5:7

[3] Ibid. John 4:6

[4] Acts of the Apostles 11:27-28; 13:1-3; 21:9-12; Revelation 10:11

[5] 1 Corinthians chapters 12 and 14

[6] Jeremiah 14:14

[7] 1 Thessalonians 5:19-20

[8] 1 Corinthians 12:1-11; 14:1-5, 24-33

[9] Ibid. 12:3

[10] Also known as the Didache (Teaching)

[11] Job 17:5; 32:21; Psalm 5:9; 12:2-3; Proverbs 6:24; 7:21; Daniel 11:32

[12] 1 Samuel 16:7; 2 Samuel 3:36; Proverbs 13:20; 14:20; 18:24; 29:23

[13] Wilder Amos N., The Interpreter’s Bible, op. cit., Exposition, pp. 271-273

[14] 1 John 1:4

[15] Ibid. 5:19

[16] Lloyd-Jones, Martyn: Life in the Anointed One, op. cit., 397-398

[17] Mark 9:25-27; Acts of the Apostles 16:16-18

[18] Thomas, Joshua: Parson of the Islands, by Adam Wallace, Published by the Office of the Methodist Home Journal, Philadelphia, 1872, p.30

[19] Cf. Matthew 1:18; 3:17; 2:15; 12:33; 20:21; 27:7

[20] Barclay, Phillip: The Daily Study Bible, op. cit., pp. 103-104

[21] 1 Kings 18:19

[22] Ibid. 18:4, 13, 22

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

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson VIII) 01/26/22

^4:1 Dearly loved friends, don’t always believe everything you hear simply because someone says it is a message from God: test it first to see if it actually is, for there are many false teachers all around.

Aaron M. Hills (1848-1911) says that we should be aware that the devil may, when given the opportunity, counterfeit emotional feelings in the likeness of what an anointed message may accomplish, for just as a good minister comes with light, so can the devil.[1] And as he can do this in matters of seeing, he can do it in the other issues. Christians who have felt both can quickly tell which were good or evil. But anyone who has never felt either, or perhaps one of them, may easily be deceived. These two may be alike in external feelings. Still, they are different internally. Therefore, they should not desire nor be entertained lightly unless the soul can know the difference to escape being fooled by the spirit of discretion. As the Apostle John tells us: “Trust not every spirit.” That way, by one trial, says Hill, I believe you’ll know the good from the evil.[2]

It starts with the philosophical theory of an incompatible resentment between matter and spirit. David Smith (1866-1932) notes that the Apostle John has just said that the Spirit implants the assurance that God abides in us. And this suggests a warning. The Cerinthian heresy also had much to say about “the spirit.” It boasted a more critical spirituality. As such, they denied the possibility of the Incarnation and distinguished Jesus the Man and Jesus the Anointed One. Their spirit was not “the Spirit of Truth” but “a spirit of error,” and that gave rise to a “proving the spirits” of “verifying” or “testing” as they do paper currency to see if it is fake or counterfeit. If it stood the test, it is approved;[3] if not, it was determined to be worthless.[4] [5]

Albert Barnes (1872-1951) hears the Apostle John cautioning his readers not to take what a person who professes to be under the influences of the Holy Spirit tells you as being factual.[6] The true and the false teachers of religion alike claimed to be under the power of the Spirit of God. It was of importance that believers examine all such pretensions. It was not to be acknowledged just because someone claimed to have been sent by God, as though that was a proven fact. Christians should subject all such claims to the proper proof before acceptance. All pretensions to Divine inspiration, or to being authorized teachers of Christianity, were to be examined by the appropriate tests because many false and delusive teachers went around in the world making such claims.[7] The same is still valid and necessary today.

Harry A. Ironside (1876-1951) states that the Apostle John’s appeal is of tremendous importance today. There are still multitudes who profess to interpret God’s message to humanity and claim to be under the controlling power of the Holy Spirit, who in reality are controlled by evil spirits. They teach things for which they have no Scriptural basis, claiming to have a special revelation from God.  Even God’s Word says it is only money these leaders are after; they’ll self-destruct in no time. Lust for money brings trouble and nothing but trouble. Going down that path, some lose their footing in the faith altogether and live to regret it bitterly ever after.[8] These false teachers can predict the future or arrive with a message from others and say it is from God.[9] A true prophet, says the Apostle Paul, prophesies, strengthens others, encourages them, and comforts them. So, when someone comes professing to be a messenger from God, they must be tested by the Word of God.[10] Most of these charlatans do not have any revelation directly from God, so what they say or prophesy is opinion or supposition.

Charles H. Dodd (1884-1973) believes that the Apostle John is pointing to heretical teachers. They were nominal members of the Church. But, says John, they can never have been loyal members, or else they would have never separated themselves from it.[11] No, their spiritual home is the heathen world; the sources of their teaching are pagan, so they find ready acceptance in the agnostic world.[12] The description would fit the “Gnostics” whose teachings we know, for we must conclude that the pagan element is the fundamental basis in most of them, and the Christian feature is just for show. Some of them (not all) no doubt intended, by “reinterpreting” Christianity in Gnostic terms, were recommending the Gospel to the pagan world. Evidence suggests that their missionary activities made a broad appeal for a time and seriously rivaled orthodox Christianity, with its conservatism and inflexibility to become part of this new version of Christianity.

There was more evidence that the two had separated by the end of the second century, notes Dodd. The Church was almost “out of the woods,” so to speak. Still, behind this lies a period in which central or traditional Christianity had its back to the wall and saw the increasing success of these compromising systems. Unfortunately, very little documentation survived that period. So, this present passage represents this conflict in its early stages.[13] However, there is plenty of evidence that this new version of Christianity is alive and growing today.

Rudolf Bultmann (1884-1976) points to the Apostle John’s instructions to “test the spirits.” Apparently, there were several of these seductive powers, and it is necessary to test them to see “whether they are of God.” Does that mean there are “spirits” among those to be tried in which one could have faith? In support of an affirmative answer, one could appeal to what the Apostle Paul said, “Test everything that you hear and hold on to what is good.”[14] But, according to John, there is only one “Spirit of God,” also called the “Spirit of Truth.” He is opposed to the “spirit of error” or “antichrist spirit.” It is essential to recognize this. When the warning refers to “spirits” in the plural, it is undoubtedly because the “spirit of error” is operative in a plurality of seducers. Accordingly, John provides a warning with a closing clause as its premise: “for many false prophets have gone out into the world.”[15] With this, we can see the possibility that John was not necessarily referring to “many spirits,” but “many with the same spirit.”

Greville P. Lewis (1891-1976) says that the mention of the Spirit reminds the Apostle John that one of the gifts of the Spirit is inspiration. It was what the heretics supposedly took with them when they resigned their membership and “went out into the world.”[16] Some regarded them as inspired “prophets” in the Asia Minor churches. In the first century, the Apostles were the supreme doctrinal authority, for they could bear witness to hearing the prewritten Gospel. Subordinate to them were the “prophets,”[17] those under the Holy Spirit’s influence[18] who interpreted these facts and declared their significance in each developing situation.

But, as Paul discovered, notes Lewis, this prophetic liberty must always be disciplined by the fundamental truths of the Gospel, and John knows that this discipline is urgently needed in his day. It seems that the heretics claimed that their superior knowledge had been imparted to them by God’s Spirit – probably in vision-like experiences and that this particular revelation made John and the Apostle’s primitive faith out-of-date and inadequate.  But, says John, “Don’t believe every spirit.” Prophets may be inspired, not by the Holy Spirit, but by an evil antichrist spirit, and, therefore, producing “fake prophets.”[19] [20]

Amos N. Wilder (1895-1993) says that many have not noticed that the Apostle John’s First Epistle comes in verse form. If one reads this letter with attention to its style, they find recurrent features of balanced phrasing. We may note several examples which we would hardly admit as poetry. We come upon one instance immediately in the opening verse:

That which was from the beginning,

   which we have heard,

   which we have seen with our eyes,

   which we have looked upon

   and touched with our hands.[21]

These are enough evidence to suggest that this letter rests on a poetic source that it continually cites and to which the writer adds his comments and applications. Rudolf Bultmann finds such a source here and through parts of John’s Gospel of John. If this material is not poetry in the sense that the Psalms and Song of Solomon are poetry, it is nevertheless not prose. It is formal rhetoric of a rhythmic character used in the Christian meetings and had its Hellenistic and Hellenistic-Jewish liturgy background.[22] Wilder suggests that the person John selected to write this epistle for him in Greek, no doubt, took his dictation from the Apostle, not in an office secretarial setting, but while listening to John preach or teach this message. Whoever this ghostwriter was, they must have had familiarity with the poetic writing style of the Jews and Greeks. It takes nothing away from the power and truth of what John was teaching. But knowing that Greeks might read it, John wanted it presented in a way that would attract their curiosity and attention. This thinking is speculation and must be taken as theory, not enlightenment from the Holy Spirit. Also, it applies only to portions of the Epistle, not the whole text.

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[1] 2 Corinthians 11:14

[2] Hill, Aaron M., The Scale of Perfection, op. cit., Bk. 1, Part 1, p. 41

[3] 2 Corinthians 10:18;

[4] 2 Corinthians 13:5; Cf. Jeremiah 6:30

[5] Smith, David: Expositors New Testament, op. cit., p. 189

[6] Cf. Matthew 24:4-5

[7] Barnes, Albert: New Testament Notes, op. cit., p. 4858

[8] 1 Timothy 6:9-10 – The Message

[9] See 1 Corinthians 14:3

[10] Ironside, Harry A., The Epistles of John and Jude, op. cit., p. 125

[11] 1 John 2:18-19

[12] Ibid. 4:5

[13] Dodd, Charles H., Moffett Commentary, Johannine Epistles, op. cit., p. 98

[14] 1 Thessalonians 5:21

[15] Bultmann, Rudolf, Hermeneia, A Critical and Historical Commentary, op. cit., pp. 61-62

[16] 1 John 2:19

[17] 1 Corinthians 12:28; 14L1-5; Ephesians 4:11

[18] John 16:13

[19] See Deuteronomy 13:1-2; Jeremiah 14:14; Mark 13:22

[20] Lewis, Greville P., The Johannine Epistles, Epworth Preacher’s Commentary, loc. cit., pp. 93-94

[21] Cf. 1 John 2:9-11, 12-14; 4:2-3, 5-6; 5:1

[22] Wilder, Amos N., Early Christian Rhetoric, op. cit., pp. 114-115

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson VII) 01/25/22

^4:1 Dearly loved friends, don’t always believe everything you hear simply because someone says it is a message from God: test it first to see if it actually is, for there are many false teachers all around.

Brooke F. Westcott (1825-1901) suggests this outline for the first part of chapter four in the Apostle John’s First Epistle:

1 There are many spiritual influences at work (verse 1)

2 The trial of spirits lies in the witness to the incarnation (verses 2, 3)

3 The test of people lies in recognition of the Truth (verses 4, 5)

The progress of thought here parallels that in 2:18-29, but John’s argument has passed to a new stage. Then, his teaching centered on the Messiahship, the Sonship of Jesus: here, the Incarnation of Jesus the Anointed One. There John insisted on the original message of the Gospel: here, he appears to regard the fuller interpretation of that message. This section, in fact, presents the conflict of our Faith with its counterfeits as a conflict of spiritual powers, unseen and real.

There are many spiritual powers active among humanity, continues Westcott, and our first impulse is to decide whether to believe them or not. Some of these are evil influences belonging to an unseen source that comes to us under false forms of ambition, power, honor, prestige, prosperity, and knowledge, distinguished from bodily passions. All such spirits are partial revelations of the one force of evil which became embodied in humanity after Adam’s fall. They represent that which is unseen but felt. It all adds up to this; we must discern whether their characteristics and power are from God or some other force. John does not detail how this happens; he only recommends that we ascertain if they recognize Jesus of Nazareth as the Anointed One, the Son of God and that He came to us clothed in human flesh.[1]

Mr. Morgan Dix (1827-1908), in speaking about how we know the spirit of truth, and the enthusiasm of error, says that “time” is attitude. The Germans call it Zeit Geist,[2] the character of the age in which we live. What is that energy? It is the world about us, this age of ours, speaking inarticulately to the soul of man. The world lies all around, a varied, splendid scene; vast, rich, fair, full of wealth and beauty. It is like an adorable body without a soul until it can express itself. But it voices itself in the trends of the times and thus talks to our hearts.

Its mediums are manifold and diverse; among them are art and literature; the voices vary greatly, according to race, age, and environment. It is an age of marvels. Here are scholars studying and speculating; inventors planning and contriving; politicians doing their best as architects of their fortunes. Poets, painters, mechanics, and artisans; are grand cities, growing more splendid yearly. Here we have luxury, comfort, delights of all sorts, music, world’s shows, balls, dances, entertainments, with titles, dress, gala, and glory to the full. What is all this? Mere chaos of activities till the Zeit Geist speaks. It gives what is needed, expression and interpretation; as the musician would say, it interprets the world’s psalm of life.[3] For instance, we often refer to the “Roaring Twenties” and the “Free Love Sixties.”

Henry A. Sawtelle (1832-1913) asks, should we take the word of every person who says they have God’s anointing? Is a person’s vow they have God’s Spirit enough for us? Should we accept them just on their word alone? “No,” says the Apostle John, “it is our responsibility not to believe every spirit without testing everyone thoroughly.” Use appropriate tests to determine whether the nature of those who come to you with their religious claims has been truly anointed with God’s Spirit or is under some other influence. John’s command suggests that we carefully examine and prove all who apply for a place in the Anointed One’s Church. Anyone assuming to be a Christian teacher cannot be convinced otherwise, and their work is labeled an ungodly ministry.[4] Remember, we only apply the test John gives us, not make up one ourselves.

John James Lias (1834-1923) says, we know, from the Apostle Paul,[5] that spiritual manifestations were common in the Apostolic Church and that the prophets were supposed to speak under God’s spiritual influence.[6] The Apostle John here means (and the expression “false prophets” confirms this view) that every person speaking under spiritual inspiration is not, therefore, automatically believed. There are false revelations and true ones. John would have people understand that specific objective tests exist whereby a believer distinguishes authentic disclosures from false ones. What those tests were, the Apostle tells us in verse two.[7] Lias goes on to explain that there is Scriptural proof of this.[8] [9]

Greek Word scholar Marvin Vincent (1834-1921) points out that the term “false prophets” is applied in the Final Convent to rivals of true prophets under the First Covenant and rivals of the Apostles under the Gospel economy.[10] In the Book of Revelation “the embodied power of spiritual falsehood.”[11] The prophets support their claims by signs and wonders[12] which can identify false teachers.[13] It is interesting to note that the only word that changes concerning prophets and teachers is “false.” Prophets are better known today as “preachers.”

Augustus H. Strong (1836-1921) asks, “How could God develop our minds, our power of moral judgment if there were no spirit to be tried, no necessity for discrimination, no discipline of search and challenge and choice?” The blessing of life’s schooling is not knowing the right answer in advance but developing understanding through struggle.[14]

Theodore Zahn (1838-1933) states that the prophets of the apostolic age had to subject themselves to the criticism of their fellow Christians. They were cautioned against over-excitement and the infusion of their thoughts and desires into what was given them by the Spirit. But, on the other hand, every Christian prophet of that time must have been conscious of the contrast between the true and the false prophets who appeared among them, especially with those in their immediate neighborhood.[15] These are, without exception, depicted as immoral individuals, and in some cases, as preachers of false doctrine. But the idea of false prophets involves neither immorality nor false teaching; instead, they falsely pretend to be a prophet receiving divine revelation.[16] They are to be known by their fruits in life and doctrine. First of all, such fruit belongs to the sincerity of their statements and the origin of their preaching. There could be no suspicion of confusion regarding these elemental truths in the early Christian preacher’s or teacher’s case.[17]

Erich Haupt (1841-1926) points out that this trying of the spirits, which the presence of the lying prophets the Apostle John alludes to, was urgently required that all Christians must be aware of and put into practice. John addresses his appeal to the entire Christian community. Indeed, according to the Apostle Paul, there was a “gift of discernment of spirits.”[18] It was related to the charisma (allurement) of the prophets as the interpretation was relayed in spoken language. They presumed that all had the Holy Spirit, negating the possibility that anyone might detect an opposing spirit. John might as well enforce, nevertheless, this testing duty upon all.[19]

Clement Clemance (1845-1886) points out that the confession of the Incarnation was the assurance that the Spirit of God, who is the Spirit of truth, is working in the believer and not the spirit of error. The first six verses teach that two rival influences are contending for power over the souls of humanity. We must test these spirits to see whether they are organs of the Spirit of truth or the spirit of error. The Incarnation of the Son of God as the Anointed One was critical in the Apostle John’s Day because of all the other so-called saviors sent from a higher power. Today, we can see those spirits embodied in the world’s philosophy, psychology, ethics, social customs and traditions, and independence from Christianity in legislation, education, and the judicial system.

Clemence then tells us that “spirits” are principles and tendencies in religion: these need to be tested, for earnestness and enthusiasm are no guarantee of truth. And to test these principles is the duty of the individual Christian as well as the Church in its official capacity. Just as every Athenian was subjected to an examination of their origin and character before they could hold public office, so the spirit of every religious teacher must be examined before their teaching can be accepted.[20] In the early part of the 20^th Century, many preachers, teachers, and evangelists claimed the anointing of the Holy Spirit. But as in the Apostle John’s Day, their stand on the role of Jesus the Anointed One as God’s Son in the process of salvation from sin and resurrection to eternal life must be the same now as it was then.

---

[1] Westcott, Brooke F., The Epistles of St. John, op. cit., pp. 139-140

[2] Zeit Geist means “spirit of the time.”

[3] Dix, Morgan: Biblical Illustrator, Joseph Excell, Ed., op. cit., loc. cit.

[4] Sawtelle, Henry A., An American Commentary, Alvah Hovey Ed., pp. 45-46 

[5] 1 Corinthians 14

[6] Observe in this connection the collocation of prophecy and spiritual agency or influence in 1 Corinthians 12:10, 14:32, 37; and 1 Peter 1:10-12

[7] Lias, John James, Exposition of the First Epistle of John, op. cit., p. 289

[8] We are commanded by more than one Apostle to test the doctrines delivered to us. See 1 Thessalonians 5:21. Also 1 Corinthians 2:10, 14, 15, and 10:15. The foundation of our faith is declared to be such. John 6:45, 14:26, 16:13; Ephesians 2:18, 4:21; 1 Thessalonians 4:9; Hebrews 8:10, 11; 1 John 2:27. Also see Romans 14:6; Colossians 2:2; 1 Thessalonians 1:5

[9] Lias, op. cit., Homiletics, p. 287

[10] Matthew 7:15; 24:11; 24:24; Mark 13:22

[11] Revelation 16:13; 19:20; 20:10

[12] Matthew 24:24; Acts of the Apostles 13:6; Revelation 19:20

[13] Vincent, Marvin R., Word Studies in the New Testament, Vol. II, p. 335

[14] Strong, Augustus H., Systematic Theology, Vol. 1, op. cit., p. 381

[15] See Revelation 2:20; cf. Matthew 7:15-23, 24:11, 24; Luke 6:26; 2 Peter 2:1; Revelation 19:20

[16] Revelation 2:20; Jeremiah 14:14; Deuteronomy 18:20-22

[17] Zahn, Theodor: Introduction to the New Testament, op. cit., pp. 386-387

[18] See 1 Corinthians 12:10

[19] Haupt, Erich: The First Epistle of St. John, op. cit., p. 243

[20] Clemance, Clement: First Epistle of John, Pulpit Commentary, Vol. 22, Exposition, op. cit., p. 102

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson VI) 01/24/22

^4:1a Dearly loved friends, don’t always believe everything you hear simply because someone says it is a message from God: test it first to see if it actually is, for there are many false teachers all around.

Our blessed Lord foretold that there would be false prophets everywhere. They would deceive many, and that is why the Apostle Paul informed the elders of the Church of Ephesus about people who would come out and distort the truth to draw away disciples after them, even from their congregation.[1] And to Timothy, he wrote saying that the Spirit speaks expressly that some will depart from the faith in the latter times, giving heed to seducing spirits and doctrines of devils.[2] [3] So, if our Christian prophets from over 2000 years ago were already warning God’s people, why should we be surprised to see what’s happening in our world and the Church today?

Charles Ellicott (1819-1904) believes that the Apostle John’s mention of belief in chapter 3, verse 23, may have reminded him of the danger of intellectual, as well as of moral error. The reference to God’s Spirit in 3:24 gave him a form to clothe the discussion of truth and falsehood in its human manifestations. Where one quality, or opinion, demonstrates itself in different individuals, John identifies it and calls it a “spirit” or “spirits.” By that, he means those tendencies towards good and evil (here especially concerning thought and opinion), which some consider is coming from the superior power of God, and others, and the inferior energy of the devil. John does not enter into whether these influences are personal or not.[4] 

William B. Pope (1822-1903) also agrees that the “spirits” and the “false prophets” are one. They are the “antichrists” in chapter two. Still, the predominant reference to the Holy Spirit in this section gives occasion for using these two terms: “spirits” as professing to be His vessels, and “false prophets” as in proclaiming to be anointed by Him. As teachers, they cannot be considered genuine until tested. We should not mistake the Apostle Paul’s gift of “discerning spirits” with these “spirits.”[5] Instead, it is the universal duty mandatory for every Christian to examine the doctrine of the Son of God. Many people professing to be inspired changed course. But not, as in chapter two, from the congregation. They did not walk out with their lying spirit from the Church. Instead, they walked into the Church with their habit of worldly lying.[6]

British lecturer William Basil Jones of Nayland (1822-1897) points out three dangers that arose from different quarters to assail the Church’s faith in the Apostle John’s Day. The first springs from the dislike towards anything approaching an exact and definite theological system. It is the majority advocates of what is called “public opinion.” It includes those who aspire to be leaders of that majority mandate. Such persons profess the utmost respect for what they believe to be Christianity but repudiate any religion that comes before them as a movement or denomination. 

The next peril, says Jones, comes from people of a different brand. They are a nobler sort than the others, persons of strong religious convictions and professing a rigid orthodoxy of a certain kind. They accept the fundamental doctrines of Christianity and other ideologies that are not fundamental, whether true or false. But their creed is out of focus and perspective, for they lay but little stress upon the weightier matters of revealed religion. At the same time, the objects of present or recent controversy assume an exaggerated importance in their eyes.

Then Jones notes the third proceeds from persons who profess a perfectly correct belief. While they are not spiritual or principally practical, they have trouble accepting the Incarnation, which regards the Savior as a God/Man. Yet creeds and dogmas have their proper function, so far as they give faith a definite object on which to fasten. But an Anointed One who has not come in the flesh would be no Anointed One at all.[7]

All this may sound somewhat academic to you, but under the polished language of Jones, it is a simple message: some people feel they are part of the Christian religion but only in mind. They don’t want the Bible warning them what not to do and have a strong belief in the separation of Church and State. Then some go through all the rites and rituals of their religion, but their hearts are not in it because they are so wedded to the world that they can’t bring themselves to fully commit the God’s Word, Will, and Spirit. And the last group has hang-ups about certain scriptures and doctrines that elevate the sovereignty of God. “This is our Father’s world,” they may sing, “but I’m here to run it for Him.” Heavenly revelations don’t work here on earth; human logic guided by the Spirit is all we need to handle our problems.

Fergus Ferguson (1824-1897), controversial minister of Blackfriars Street (Montrose Street) Evangelical Union (or Independent) Church, Glasgow, Scotland, lists a thought-provoking collection of false prophets identified here by the Apostle John: Scientific false prophet – antichrist in the schools; Secular false prophet – antichrist in the nations; Literary false prophets – antichrist in books; Religious false prophets in the Church; and Social false prophets in businesses. Of the false religious prophets, Ferguson says, have infested the political system; of a week, blind, hero-worship – the worship of intellectual ability and unfathomable cunning; and of nominal Protestantism which has a reputation for being alive while it is dead. Moreover, their ritual forms are no better than that of the Vatican.[8] While this sounds very critical of the Church of England and Church of Rome in Ferguson’s time, it nevertheless is in practice today but given a less censured rebuke. But beware, the mainline Methodist and Presbyterian churches are not far behind. The question might be, if or when will the Pentecostals and Charismatic groups join the crowd?

William Lincoln (1825-1888) asks us to observe the last workings of the divine life. “And he that keeps His commandments dwells in Him, and He in them; and as a result of this we know that He abides in us, by the Spirit, He has given us.” This mention of the Holy Spirit leads the Apostle John to say, “Beloved, believe not every spirit; but try the spirits whether they are of God; because many false prophets have gone out into the world.” But if a person asks, “Oh! but how may I be sure that I have the Holy Spirit?” John cautions us, bear in mind there are two spirits in the world. We have the Holy Spirit; we will live like the Anointed One lived, as long as the Spirit leads us.

Says Lincoln, we must not forget that it is being impressed upon believers right now, thank God, that the Holy Spirit is in the church. Furthermore, the Holy Spirit is in the believer. But this passage shows us that there is another spirit in the world. Besides the Holy Spirit, the two go counter to one another. There is the spirit of the antichrist and the Spirit of the Anointed One. And how do we tell one from the other? Every Spirit that confesses that Jesus the Anointed One came in the flesh is of God, and every spirit that does not confess that Jesus the Anointed One has come in the flesh is not of God.[9]

William Alexander (1824-1911) says we can conclude that when the Apostle John speaks of the Word of Life, he refers to something higher than preaching. He views the manifestation of Life who took His place in humanity and is personally the Word and the Life.[10] If we paraphrase John’s preface, it can read, “That which in all its collective influence was from the beginning as understood by Moses, Solomon, and Micah.[11] We first and above all heard in divinely human utterances and have also seen with our eyes. Something we gazed upon with the full and entranced sight that delights in the object contemplated[12] and which these hands handled reverentially at His bidding.[13] I speak all this concerning the Word who is also the Life.”[14]

Daniel Steele (1824-1914) promotes the concept that one element of our testing consists of exercising our powers of discernment in discriminating between the influences brought to burden us. The devil wears many different masks. He conquers by deceit. That is why we must cultivate the ability to detect the actor behind the mask. This ability is one element of Christian perfection. Still, another aspect is that solid spiritual food is for mature people, who can recognize the difference between right and wrong through training.[15] [16]

Mr. Morgan Dix (1827-1908), in speaking about how we know the spirit of truth, and the enthusiasm of error, says that “time” is attitude. The Germans call it Zeit Geist,[17] the character of the age in which we live. What is that energy? It is the world about us, this age of ours, speaking inarticulately to the soul of man. The world lies all around, a varied, splendid scene; vast, rich, fair, full of wealth and beauty. It is like an adorable body without a soul until it can express itself. But it voices itself in the trends of the times and thus talks to our hearts.

Its mediums are manifold and diverse; among them are art and literature; the voices vary greatly, according to race, age, and environment. It is an age of marvels. Here are scholars studying and speculating; inventors planning and contriving; politicians doing their best as architects of their fortunes. Poets, painters, mechanics, and artisans; are grand cities, growing more splendid yearly. Here we have luxury, comfort, delights of all sorts, music, world’s shows, balls, dances, entertainments, with titles, dress, gala, and glory to the full. What is all this? Mere chaos of activities till the Zeit Geist speaks. It gives what is needed, expression and interpretation; as the musician would say, it interprets the world’s psalm of life.[18] For instance, we often refer to the “Roaring Twenties” and the “Free Love Sixties.”

---

[1] Acts of the Apostles 20:30

[2] 1 Timothy 4:1

[3] Stock, John: Exposition of the First Epistle of John, op. cit., pp. 316-317

[4] Ellicott, Charles: A Bible Commentary for English Readers, op. cit., loc. cit.

[5] 1 Corinthians 12:10

[6] Pope, William B.: Popular Commentary, op. cit., p. 314

[7] Jones, William Basil: Biblical Illustrator, Joseph Exell Ed., op. cit., loc. cit.

[8] Ferguson, Fergus: Biblical Illustrator, op. cit., loc. cit.

[9] Lincoln, William: Lectures on 1 John, op. cit., p. 109

[10] The phrase probably means the Logos, the Personal “Word who is at once both the Word and the Life.”

[11] See Genesis 1:1; Proverbs 8:23; Micah 5:2

[12] Cf. John 6:36, 40. The word is applied by the angel to the disciples gazing on the Ascension, Acts of the Apostles 1:11. The Transfiguration may be here referred to. Such an incident as that in John 7:37 attests a vivid delighted remembrance of the Savior’s very attitude.

[13] Luke 24:39; John 20:27

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

[15] Hebrews 5:14

[16] Steele, Daniel: Half-Hours, op. cit., p. 95

[17] Zeit Geist means “spirit of the time.”

[18] Dix, Morgan: Biblical Illustrator, Joseph Excell, Ed., op. cit., loc. cit.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER FOUR (Lesson V) 01/21/22

^4:1a Dearly loved friends, don’t always believe everything you hear simply because someone says it is a message from God: test it first to see if it actually is, for there are many false teachers all around.

Later, Lange notes that when the Apostle John said, “Try,” it is a command! 1) Because of the occasion: it is an order:[1] 2) The importance: whether they are of God; 3) The difficulty: the spirits. Do not be afraid of the majority, but fear the majesty of the truth of God; take care that you do not violate it; the former cannot and must not have any influence in matters of eternal truth and of eternal life. The truth does not come from the masses, but from One, with whom we ought to agree and to whom we ought to approve. Still, although it comes only from one, it is nevertheless designed for all. Therefore, it should be brought to and distributed among the masses through preaching, testimony, and witness.[2]

Johann E. Huther (1807-1880) states that the Apostle John first encourages his readers not to believe every spirit. The idea of spirits connects closely with false prophets. The true prophets spoke, as the Apostle Peter says, through the inspiration of the Holy Spirit.[3] By this source of the revelations, they proclaim never had its origin in the human will. Prophets, although human, spoke from God as the Holy Spirit carried them along. That means more than just having an idea or imagination, but by the power of God, distinct from their personality, inspiring and determining what is said. Mary, the mother of Jesus, believed the message brought to her by an angel was authentic.[4]

Then Huther writes, as John speaks here of a plurality of spirits, we understand that “spirits” in this passage do not refer to some higher energy different from their human spirit, but some spirit that penetrated and motivated them to prophecy. However, we may speak of this spirit, not only in plurality but also in unity, that is, in a collective sense. The good and bad prophets are animated by unseen energy, whether godly or ungodly. They form together one unity. It is incorrect to understand “spirits” here as a figure of speech. Each prophet believes that what they are saying is God-approved.[5]

John told us there is one sure way to tell the difference, whether or not they confess that Jesus the Anointed One, the Son of God, became a human being to save the world. Our Lord added another test when He said, “Be careful of false prophets. They come to you and look gentle like sheep. But they are dangerous like wolves. You will know these people because of what they do. Good things don’t come from evil people, just as grapes don’t come from thornbushes, and figs don’t come from thorny weeds. In the same way, every good tree produces good fruit, and bad trees produce harmful fruit.”[6]

Christopher Wordsworth (1807-1885) notices that the Apostle John begins this Epistle without mentioning himself or those he addressed. John appears to be unconscious of his individuality and that of his readers. He seems absorbed in the contemplation of the Divine Glory and infinite love and humbleness of the Anointed One. His heart is hot within him, and he speaks emotionally to his flock. We find clues to understand this opening, and other doctrinal portion, of John’s Epistles by observing the errors of false teachers, which John refers to as “antichrists”[7] who endeavored to seduce his disciples.[8] They denied that Jesus is the Anointed One and rejected that He was manifest in the flesh. To them, He was not God’s Son.[9] [10]

Daniel D. Whedon (1808-1885) examines the Apostle John’s warning, “Believe not every spirit,” and concludes that there are false inspirations and the trustworthiness in the Apostle’s Day of supernatural manifestations. There are demoniac instigations as well as true revelations.[11]

Henry Alford (1810-1871) quotes the Apostle John’s opening word here, “Beloved,”[12] marking a transition to a subject on which the Apostle affectionately asks them for their undivided attention. He warns them not to believe every spirit, which indicates more than one spirit. John explains that truth and error inspire speakers’ spirits as their vessels. The Apostle Paul uses it about prophecy.[13] By the nature of the testimony of the human spirits, we will know whether they are of Spirit or tools of the spirits. Let us observe that this interpretation of “the spirits” and the Apostle’s way of speaking rests on the assumption of One Spirit of Truth, from God, and one spirit of error, from the world. It counters all rationalizing interpretations, such as Italian theologian Faustus Sozzini, aka “Socinus” (1539-1604), who says it doesn’t take much to inspire our senses.[14] It is not the individuals themselves, but their spirits used as vehicles of God’s Spirit or the spirit of antichrist, that is in question.[15]

William E. Jelf (1811-1875) tells us that some take this opening verse equivalent to the spirits speaking spiritual things. It simply implicates false teachers who pretended to speak in the Spirit, that is, to be empowered by the Spirit to teach. It would give a sufficiently good sense and express the Apostle John’s warning with sufficient accuracy. But it would not, I think, provide the exact notion of “spirits.” Our Lord gives a distinct indication that false prophets would work signs and wonders as did authentic teachers.[16] The same idea is recognized as possible by the Apostle Paul.[17] So, there is no reason why there should not have been persons possessing the power of working miracles, who were, though permitted by God to do so, yet were not from Him or of Him.

These would be called spirits, as the power to accomplish outward works, yet essentially claims to be, the same as the Spirit whereby the Apostle’s performed their miracles. Therefore, the workers of signs and wonders would then be called spirits, and the power whereby they worked would be called Holy Spirit. John is simply warning the disciples not to trust every such exhibition of power as arguing the presence and sanction of God’s Spirit, but to test them. As to the continuance of these miracles worked by an authority other than God, it may suffice to say that it is most reasonable to suppose that they would terminate when miraculous powers ceased in the Church. The critical thing to bear in mind is that even if today’s miracles can be confirmed, they are to be tested by doctrines existing from the beginning in the Church. They are unacceptable as the authority for any fresh revelation novelties unknown to the Apostles. It is the very point against which John is warning the Church.[18]

Richard H Tuck (1817-1868) notes that the Apostle John guards his readers against being misled by false pretensions to the possession of the Spirit in the first three verses.[19] It was his way of telling believers to beware and not be carried away by boastful professions. During all Church ages, persons have claimed to possess supernatural powers or received special revelations. John does not say that they all are insincere and wasting time, but he reminds us that they may be, so we need to verify all their claims by submitting them to careful examination and testing by the Word of God. They may be the delusions of extreme enthusiasts; they may be the lies of impulsive impostors. That is, persons who pretend to have a divine spirit speaking through them.[20] He bids them exercise the charisma of discerning the spirits.[21]

The false prophets were teachers, not fortunetellers, remarks Tuck. People who pretend to receive special revelations cannot be out of harmony with that obtained through the Anointed One and His apostles. Under the First Covenant, prophets were tested by “the law and the testimony.” If they do not speak in line with God’s Word, there is no truth in them.[22] And if no one can testify to experiencing what they claim can happen, they are a farce. Under the Final Covenant, all claimants to Divine inspiration must submit to be tested by the inspired words of the Anointed One and His apostles. Whatever proposes to supersede the revelation given us, says John, and whatever is not in accord with that revelation, must be unethical and untrustworthy. There is no sense in waiting for them, says John; there are already out there spreading their false teachings. It doesn’t mean they had all once been Christian disciples. Some may have been, perhaps, some of the most mischievous ones.[23] We see this done today by the Jehovah’s Witness movement, Mormons, Moonies, Christian Science, and others.

John Stock (1817-1884) calls this a lament and will serve as a lamentation that fearful spirits, yea, even damnable spirits, have been and are in the world. All humans do not have in the Anointed One. The Gospel of the grace of God is disgusting to them. They hate the light of truth because they commit their deeds in the darkness of ignorance. In self-defense, they invent lies, and others who do not share their obnoxious sense of humor, nevertheless, love them when made and find them comforting, false prophets exist and have their disciples. They take shortcuts that lead off the straight and narrow way. Although it is only a footpath, it leads to everlasting life.

The god of this world delights in these devastating falsehoods. Even if a lie is not directly from him, he still agrees with it anyhow. That’s why our Lord called him a liar and a murderer from the beginning. He hides the light of truth and leaves the mind in darkness. The Apostle Paul expressly says so: “If they conceal the Good News, it is hidden only from those who are lost. The ruler of this world has blinded the minds of those who don’t believe. They cannot see the light of the Good News – the message about the divine greatness of the Anointed One is the one who is exactly like God.”

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[1] 1 John 4:1

[2] Lange, Johann: Exegetical Commentary, op. cit., Homiletical, p. 137

[3] 1 Peter 1:21

[4] Luke 1:35

[5] Huther, Matthew: First Epistle of John, op. cit., pp. 579-580

[6] Matthew 7:15-17

[7] 1 John 2:18

[8] Ibid. 2:26; cf. 3:7

[9] Ibid. 2:22

[10] Wordsworth, Christopher: NT of our Lord and Savior, op. cit., #641

[11] Whedon, Daniel: Commentary on the Bible, op. cit., p.272

[12] Cf. 1 John 3:2 3:21; 4:7

[13] 1 Corinthians 14:32

[14] Socinus, Faustus: Italian theologian whose anti-Trinitarian theology was later influential in the development of Unitarian theology. A nephew of the anti-Trinitarian theologian Laelius Socinus, Faustus had no systematic education but early began to reject orthodox Roman Catholic religious doctrines in his Doctrine of the Trinity.

[15] Alford, Henry: Critical and Exegetical Commentary, op. cit., p. 483

[16] Matthew 24:24

[17] 2 Thessalonians 2:9

[18] Jelf, William E., First Epistle of St. John, op. cit., p. 55

[19] See 1 John 2:24

[20] Cf. Acts of the Apostles 8:9; 16:16; 21:9

[21] Cf. 1 Corinthians 12: 4: see also 1 Corinthians 10:15, 11:18, 12:10; Ephesians 5:10; 1 Thessalonians 5:21

[22] Isaiah 8:20

[23] Tuck, Richard H., Preacher’s Complete Homiletical Commentary, op. cit., p. 301