GNT 1 John 4:1 VAgaphtoi,( mh. panti. pneu,mati pisteu,ete avlla. dokima,zete ta. pneu,mata eiv evk tou/ qeou/ evstin( o[ti polloi. yeudoprofh/tai evxelhlu,qasin eivj to.n ko,smonÅ
NAS 1 John 4:1 Beloved, do not believe every spirit, VAgaphtoi,( avgaphto,j (ap-vm-p; "Beloved") mh, (neg. +) pisteu,ete pisteu,w (vImp./pa--2p; "stop believing/do not believe") panti. pa/j (a--Ln-s; "in every/each") pneu,mati pneu/ma (n-Ln-s; "spirit") but test the spirits to see whether they are from God; avlla, (strong advers.; "in stark contrast to/but") dokima,zete dokima,zw (vImp.pa--2p; "test/put to the test/examine/prove by testing/approve"; used 22x) ta. to, pneu,mata pneu/ma (d.a. + n-an-p; "the spirits") eiv (part. intro. indir. question; "if perchance//whether"; denotes a real possibility ) evstin( eivmi, (vipa--3s; "it keeps on being') evk (pAbl; "from the source of") tou/ o` qeou/ qeo,j (d.a. + n-gm-s; "the God") because many false prophets have gone out into the world. o[ti (causal conj.) polloi. polu,j (a--nm-p; "many/ numerous") yeudoprofh/tai yeudoprofh,thj (n-nm-p; "false prophets/pseudo-prophets"; used 11x) evxelhlu,qasin evxe,rcomai (viPFa--3p; "have gone out") eivj (pa; "into") to.n o` ko,smonÅ ko,smoj (d.a. + n-am-s)
1. John now links together his teaching regarding that which constitutes true fellowship with God back to the existing problem of false teachers within these churches.
2. Vss.1-6 are connected in this regard through the catchword “spirit” of .
3. His appeals and teaching of the rulership of the H.S. as necessary for fellowship is useless unless it can be applied with respect to testing the claims of men, through whom BD is taught.
4. John’s opponents’ obviously laid claim to spiritual inspiration as the means for the heresy they are promoting.
5. That it is God the H.S. under His filling ministry that leads the believer into all truth, providing all that is necessary for fellowship to exist and be perpetuated, it is of necessity that He be in control in order to discern what others may teach.
6. As John makes clear in vs.6, there are two primary realms of “spirits” behind all teaching i.e., either the spirit of truth or the spirit of error.
7. John uses this language to indicate the difference between Divine viewpoint and human viewpoint, truth and lies. Cp. 1:6
8. John once again addresses the saints as “Beloved”.
9. It is a solicitation for them to utilize the grace given for them to be in FHS.
10. It implies contextually to the fact that the grace of God under the principle of GAP is not intended to promote a sloppy or lackadaisical approach to truth, but to instill wisdom and discernment when dealing with the world. Rom.12:2
11. In contrast to the fundy ecumenical attitude that most Christians today embrace, John exhorts these believers to “do not believe every spirit, but test the spirits to see whether they are from God”.
12. The word “spirit” looks to the person that is inspired by a spirit.
13. Behind every messenger is a spirit of truth or error.
14. John’s first reference to a singular spirit without the definite article emphasizes the nature of the spirit in view.
15. The imperative with the negative literally means to “stop believing the nature of every spirit”.
16. This denotes the failure of these churches that has allowed John’s opponents to infiltrate their ranks.
17. With all that John has been teaching regarding the necessity of isolation of the STA for the H.S. to rule one’s life, it is an exhortation to be on guard against the real possibility that a sin nature is behind the supposed inspiration.
18. That the STA operates in correlation with Satan, it looks to the doctrine of demons that is sponsored through the STA of man. 1Tim.4:1
19. Believers are not to take for granted every communicator professing to be a true representative of God (those that call themselves +V) as being intellectually honest.
20. In total contrast to this type of approach, the order of the day is to test the spirits.
21. The verb “test” means to place under close scrutiny for evaluation of approving or disproving the quality of that being tested.
22. John then uses the term “the spirits” in the plural with the definite article.
23. The plural use emphasizes the plethora of communicators available claiming to be teaching truth.
24. There are definitely more communicators on this planet at any given time than are actually teaching the truth of BD.
25. With the definite article the noun looks to the attributes of their claims.
26. What believers are to scrutinize with respect to communicators is if the attributes of their message is from God.
27. Do they insist upon the filling of the Holy Spirit as imperative to understand their message (operating under the principle of +R) and then is their message in line and harmony with the content of the Word of God (veracity)?
28. Does their message/teaching fall in the realm of “absolute light”? Cp. 1:5
29. Obviously the only way a believer can test the spirits is for themselves to be in FHS during the teaching and have their Bible’s open to follow and verify all that the communicator is teaching. Cp. Act.17:10-11
30. If what is being taught is not documentable, explicitly or implicitly, then the message presented is to be considered suspicious as being from God.
31. This exhortation follows on the heels of that tells us that by being in fellowship, we have the assurance that what we receive to be resident in us is indeed the truth of BD.
32. In vs.1b, he tells his readers why discretion and examination of communicators is so important as he states, “because many false prophets have gone out into the world”.
33. This portion of the verse links the “spirits” in view directly to false communicators.
34. The compound noun “false prophets” literally means “pseudo prophets” and looks at the pretense of their message as that less than genuine, real or of complete veracity.
35. It indicates an imposter at work.
36. With the completed canon of Scripture today, the believer has before him/her in writing what the will of God is to verify what the messenger says.
37. However, this has not always been true in the Church Age.
38. During the Apostolic era, before the NT was completed in its written form, believers relied upon certain temporary gifts such as tongues, prophecy, knowledge, etc., to communicate the very truths we find in the NT today. Cp. 1Cor.13:8
39. It would be easy for one to ascribe Divine revelation to their message claiming such a gift.
40. However, God protected believers with additional gifts to interpret and discern these temporary communicative gifts. 1Cor.14:27-33
41. Paul cautioned believers to be discerning when listening to individuals claiming to speak from the H.S. 1Cor.12:1-3
42. Believers in general were (and are) to exercise spiritual discretion when listening to others.
43. God provided certain gifts to be checks and balances for other gifts during this time.
44. Today, we have our Bible as that standard of check and balance.
45. Too often, believers hear something that sounds good or plausible and do not exercise caution jumping on a bandwagon totally out of tune.
46. As John makes clear, even in his time, the propagation of false prophets had already become very numerous as seen in the adjective “many”.
47. It is 2Pet.2:1 that correlates the false prophets of the Apostolic era with the false teachers (proclaimed pastors, evangelists, apostles, prophets) of today.
48. The compound verb, “have gone out” literally is “evxe,rocomai – exerchomai” and means to “go out from”, hinting back to those that departed from the faith to start their own denomination of teaching of .
49. What was a danger of deception to the church then has become of catastrophic proportions today through modern technology and in sheer number. 1Tim.4:1ff cp. 2Tim.3:1ff
50. Imposter communicators of the WOG is a constant hazard that can only be avoided by adhering to the truths of BD that we have learned in FHS with documentation.
51. The Bible provides ample warnings against them. Jer.14:14; Mat.7:15; Mar.13:22; 2Cor.2:17; 2Pet.2:1 (primary focus of 2Peter and Jude); 1Joh.2:18; 4:1
HOW IT IS MAINTAINED
GNT 1 John 4:2 evn tou,tw| ginw,skete to. pneu/ma tou/ qeou/\ pa/n pneu/ma o] o`mologei/ VIhsou/n Cristo.n evn sarki. evlhluqo,ta evk tou/ qeou/ evstin(
NAS 1 John 4:2 By this you know the Spirit of God: evn (pI; "by") tou,tw| ou-toj (near dem. pro./In-s; "this"; looks at that which follows) ginw,skete ginw,skw (vipa--2p or vImp./pa--2p; "you keep on knowing" or "you start knowing") to, pneu/ma (d.a. + n-an-s; "the Spirit") tou/ o` qeou/\ qeo,j (d.a. + n-gm-s) every spirit that confesses that Jesus Christ has come in the flesh is from God; pa/n pa/j (a--nn-s; "each/every") pneu/ma (n-nn-s; without the d.a. looks at the nature of the spirit) o] o[j (rel. pro./nn-s; "that/which") o`mologei/ o`mologe,w (vipa--3s; "keeps on confessing/naming/citing/ acknowledging") VIhsou/n VIhsou/j (n-am-s) Cristo.n Cristo,j (n-am-s) evlhluqo,ta e;rcomai (adj. ptc./PF/a/am-s; "has come") evn (pL) sarki. sa,rx (n-Lf-s; "flesh") evstin( eivmi, (vipa--3s; "keeps on being") evk (pAbl; "from the source of") tou/ o` qeou/ qeo,j (d.a. + n-Ablm-s)
GNT 1 John 4:3 kai. pa/n pneu/ma o] mh. o`mologei/ to.n VIhsou/n evk tou/ qeou/ ouvk e;stin\ kai. tou/to, evstin to. tou/ avnticri,stou( o] avkhko,ate o[ti e;rcetai( kai. nu/n evn tw/| ko,smw| evsti.n h;dhÅ
NAS 1 John 4:3 and every spirit that does not confess Jesus is not from God; kai, (cc) pa/n pa/j (a--nn-s) pneu/ma (n-nn-s; again without the d.a. looks at the nature of the spirit) o] o[j (rel. pro./nn-s) mh, (neg. +) o`mologei/ o`mologe,w (vipa--3s; "keep on confessing") to.n o` VIhsou/n VIhsou/j (d.a. + n-am-s; "the Jesus") ouvk ouv (neg. +) e;stin\ eivmi, (vipa--3s; "keeps on not being") evk (pAbl) tou/ o` qeou/ qeo,j (d.a. + n-Ablm-s) and this is the spirit of the antichrist, of which you have heard that it is coming, kai, (cc; ascensive use for most notable example; "even") tou/to, ou-toj (near dem. pro./nn-s; "this"; neuter gender looks to the spirit in view) evstin eivmi, (vipa--3s; "keeps on being") to, (d.a./nn-s; "the spirit") tou/ o` avnticri,stou( avnti,cristoj (d.a. + n-gm-s) o] o[j (rel. pro./an-s; "that which"; again the neuter gender emphasizes the spirit in view) avkhko,ate avkou,w (viPFa--2p; "you all have heard") o[ti (cc; intro. indir. disc.; "that") e;rcetai( e;rcomai (vipm--3s; "he himself is coming"; futuristic present) and now it is already in the world. kai, (cc) nu/n (adv.; "now/at the present") evsti.n eivmi, (vipa--3s) h;dhÅ (adv.; "already/by this time") evn (pL) tw/| o` ko,smw| ko,smoj (d.a. + n-Lm-s; "the world")
1. In vss.2-3, John now provides the litmus test to apply towards communicators to discern the color of their teaching as falling under darkness or light.
2. He provides a positive approach in vs.2 and switches to a negative approach in vs.3.
3. Again, this is John’s style to indicate that evidence of +V or –V is in view, here to denote that volition of communicators is discerned by what they teach.
4. It indicates by which realm of spirit (it’s nature and attributes) they adhere to that leads them in their teaching.
5. On the positive side, John points to God the H.S. that is behind the teaching in vs.2a, “By this you know the Spirit of God”.
6. The Spirit with the definite article looks at one particular Spirit, the 3rd member of the Godhead, the ultimate communicator of His plan to mankind. cp. Joh.14:16-17,26;
7. There is no utterance of Divine revelation given by men that is not sponsored by the H.S. Cp.2Pet.1:21; Eph.3:4-5
8. John says the believer can discern that it is the H.S. behind the teaching.
9. The verb “know” can be parsed either as an imperative having the force of “start knowing” or an indicative having the force of “keep on knowing”.
10. Both moods provide a natural reading and it is John’s style grammatically to indicate that the test itself has a beginning as well as a continuing level of application.
11. Where it all starts is the gospel Ph1 and how it is continued is the gospel Ph2.
12. The start of the test begins with the doctrine of who and what Jesus Christ is, as John continues, “every spirit that confesses that Jesus Christ has come in the flesh is from God”.
13. This clause emphasizes the complete Person of Christ as the object of one’s confession.
14. The term “spirit” in this clause is without the definite article denoting that the nature of the spirit of the communicator is in harmony with God the Holy Spirit.
15. This links the H.S. with the human spirit operating in tandem as to the truth.
16. Whether or not a communicator may proclaim this in or out of fellowship, his belief and words in this regard originated from the H.S. and was incorporated into his human spirit at the point of salvation.
17. His message comes from knowledge possessed by the “seed” that abides in him. 1Joh.3:9
18. Only the born again believer can make the confession (1Cor.12:3), since it must be made by the Spirit of God.
19. A mere speaking of Jesus as Lord is not enough (Mat.7:21,22), but must include a minimal understanding doctrinally of who and what Christ is.
20. The communicator’s initial message emphasizes that it was the historical Person of Jesus that was the promised Messiah of the OT, called the Christ. Cp. Joh.1:41
21. The confession that Christ has come in the flesh must include:
A. The hypostatic union (the word = God becoming flesh; Joh.1:1,14). Cp. 1Joh.4:3a that demands one believe His humanity is from God.
B. He was born sinless bypassing spiritual death and the indwelling STA. (The phrase, “in flesh” is without the definite article to denote that Jesus’ humanity was only in the “likeness of flesh [Phi.2:7-8], but was +R in nature [2Cor.5:21].)
C. He died for sins on the cross.
D. His death, burial and bodily resurrection.
22. The one, who like Peter, makes the good or true confession, is of God. Mat.7:15-20 cp. 13,14
23. The emphasis of the communicator’s statement in the gospel Ph1 is to look upon Christ as the solution for their sins providing salvation.
24. It was in the body of the unique God-man that sins were imputed and judged. 1Pet.2:24
25. How the test is perpetuated in the Ph2 gospel is, does the communicator teach the principle of RB as the message of God for experiential forgiveness of sins.
26. This is the emphasis of vs.3a as John now states negatively, “and every spirit that does not confess Jesus is not from God”.
27. The abbreviated use of the given name of Jesus emphasizes His humanity at the 1st advent as the embodiment of the truth of the POG in this regard. Joh.14:6; 18:37; Eph.4:21
28. It narrows one’s focus upon His humanity and what all He truly accomplished with respect to sin bearing in connection with His message of ministry.
29. It is the message of His person that one must apply 1Joh.1:9 as believers in order for experiential fellowship to be apprehended and maintained. Cp. operation “foot-washing” Joh.13:3ff
30. Upon every application of the RB technique, the individual in essence confesses Jesus, as the means for fellowship to exist experientially through the sacrifice of His humanity.
31. Therefore must the communicator teach and apply this doctrine or he is not in fellowship and his Ph2 message is not from God.
32. In contrast, his is a spirit of the STA by which he is lead.
33. Vss.2-3 combined denote that it is through these mechanics (SAJG/RBAJG) that fellowship with God is established both in time and for eternity providing the necessary state of being for one to be lead into all truth.
34. The spirit that does not acknowledge Jesus as the only solution for sin in their approach to truth is a spirit (without the d.a.) that operates in tandem with the STA.
35. One that is not saved and/or does not practice RB is one that continues to lead with the STA.
36. The Docetic and Gnostic tendencies of John’s time pursued their own standard of righteousness and in so doing to that degree denied the doctrine of the cross and thus the necessity of His flesh to effectuate the potential to isolate the STA.
37. It is the communicator that does not acknowledge Jesus’ Person in this regard in his message presented both Ph1 and Ph2 that is –V.
38. And it is this communicator that follows the very nature of the antichrist as John continues, “and this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world”.
39. The demonstrative pronoun “this” and the definite article translated in the NAS as “the spirit” are both neuter genders and emphasize the STA in conjunction with the doctrine of demons.
40. While the unbeliever communicator expresses the very nature of the antichrist at the highest, the believer communicator that does not teach RB as essential for his platform of teaching, both to that degree follow the antichrist.
41. It is the antichrist that will reflect the epitome of the STA hailing himself as the true Messiah, denying the Person of Christ and promoting a human standard of righteousness in worship of himself, as God’s plan for mankind.
42. The spirit we are to condemn is the spirit (the STA in harmony with Satan) that drives the final antichrist.
43. These saints were aware of this evil person that appears in the last days.
44. And as seen in Gnosticism and Doceticism of John’s time, his spirit was already introduced into the world.
45. Every uninspired utterance denies the necessity of Jesus’ work on the cross for fellowship to exist and further denies the message of Christ across the board as to all that is necessary for fellowship to be maintained.
46. We are to be aware of those that come to us in sheep’s clothing, but are in reality wolves. Mat.7:15-20 cp. 13,14
47. Those communicators that do not provide the doctrine necessary for Divine good production deny to that degree the Person of Jesus. 2Joh.7-8
48. Remember that there are those out there trying to deceive you. 2:26
49. Don’t be naïve and quick to give individuals a clean bill of health.
50. Test every spirit to see if he is in line with BD starting with the necessity of Jesus’ Person at the 1st advent to deal with sin.
GNT 1 John 4:4 u`mei/j evk tou/ qeou/ evste( tekni,a( kai. nenikh,kate auvtou,j( o[ti mei,zwn evsti.n o` evn u`mi/n h' o` evn tw/| ko,smw|Å
NAS 1 John 4:4 You are from God, little children, and have overcome them; u`mei/j su, (npn-2p) evste( eivmi, (vipa--2p) evk (pAbl) tou/ o` qeou/ qeo,j (d.a. + n-gm-s) tekni,a( tekni,on (n-vn-p; "little children"; addressing the +V core of saints corporately) kai, (cc) nenikh,kate nika,w (viPFa--2p; "have overcome/defeated/prevailed/ conquered"; same as 2:13,14) auvtou,j( auvto,j (npam3p; masculine gender looks to the false communicators themselves operating under doctrine of demons) because greater is He who is in you than he who is in the world. o[ti (causal conj.) mei,zwn me,gaj (comp. adj./nm-s; "greater") evsti.n eivmi, (vipa--3s) o` (d.a./nms; "He/the One" +) evn (pL) u`mi/n su, (npL-2p) h; (cs; when used with a comparative; "than") o` (d.a./nms; "he/the one" +) evn (pL) tw/| o` ko,smw|Å ko,smoj (d.a. + n-dm-s)
GNT 1 John 4:5 auvtoi. evk tou/ ko,smou eivsi,n( dia. tou/to evk tou/ ko,smou lalou/sin kai. o` ko,smoj auvtw/n avkou,eiÅ
NAS 1 John 4:5 They are from the world; therefore they speak as from the world, and the world listens to them. auvtoi. auvto,j (npnm3p; ref. false prophets) eivsi,n( eivmi, (vipa--3p) evk (pAbl) tou/ o` ko,smou ko,smoj (d.a. + n-Ablm-s) lalou/sin lale,w (vipa--3p; "they keep on speaking/communicating/proclaiming") dia, (pa+) tou/to ou-toj (near dem. pro./an-s; "because of this thing/for this reason/as"; looks to the principle of -V + the STA operating in tandem with Satanic viewpoint) evk (pAbl) tou/ o` ko,smou ko,smoj (n-Ablm-s) kai, (cc) o` ko,smoj (d.a. + n-nm-s) avkou,eiÅ avkou,w (vipa--3s; "keeps on listening/hearing") auvtw/n auvto,j (npgm3p; gen. of relationship; the world in relation to them)
GNT 1 John 4:6 h`mei/j evk tou/ qeou/ evsmen( o` ginw,skwn to.n qeo.n avkou,ei h`mw/n( o]j ouvk e;stin evk tou/ qeou/ ouvk avkou,ei h`mw/nÅ evk tou,tou ginw,skomen to. pneu/ma th/j avlhqei,aj kai. to. pneu/ma th/j pla,nhjÅ
NAS 1 John 4:6 We are from God; he who knows God listens to us; h`mei/j evgw, (npn-1p; "We ourselves"; emphatic) evsmen( eivmi, (vipa--1p) evk (pAbl) tou/ o` qeou/ qeo,j (d.a. + n-Ablm-s) o` ginw,skwn ginw,skw (d.a. + subs. ptc./p/a/nm-s; "he who knows/figures out/discerns") to.n o` qeo.n qeo,j (d.a. + n-am-s) avkou,ei avkou,w (vipa--3s; "listens/hears") h`mw/n( evgw, (npg-1p) he who is not from God does not listen to us. o[j (rel. pro./nm-s; "he who") ouvk ouv (neg. +) e;stin eivmi, (vipa--3s) evk (pAbl) tou/ o` qeou/ qeo,j (d.a. + n-Ablm-s) ouvk ouv (neg. +) avkou,ei avkou,w (vipa--3s; "does not keep on listening") h`mw/nÅ evgw, (npg-1p) By this we know the spirit of truth and the spirit of error. evk (pAbl; "by/from") tou,tou ou-toj (near dem. pro./Abln-s) ginw,skomen ginw,skw (vipa--1p) to, pneu/ma (d.a. + n-an-s) th/j h` avlhqei,aj avlh,qeia (d.a. + n-gf-s; "the truth/that which is genuine") kai, (cc) to, pneu/ma (d.a. + n-an-s) th/j h` pla,nhjÅ pla,nh (d.a. + n-gf-s; "the error/delusion/deception/going astray"; used 10x)
1. John now reassures these saints that that the message they have received was from the Spirit of God as he begins vs.4a, “You are from God, little children”.
2. He denotes that their faith in the Person of Christ was based on the gospel correctly communicated.
3. The term “little children” addresses all of the saints corporately.
4. There is not one of them that have believed in the gospel Ph1 as presented by John and company that is not born again.
5. It further illustrates the believer’s dependency upon confessing the Person and work of Christ in the flesh as necessary for salvation both Ph1 and 2.
6. He then denotes that their faith in this regard is all that is necessary to prevail against his opponents since they have overcome them.
7. The perfect tense of “have overcome” denotes the permanence of Christ’s work on the cross with respect to isolation of the STA in the Angelic conflict.
8. It looks to their status as believers as all sufficient to claim victory over the world. Cp. 5:4
9. This means that however imposing and strong the followers of the evil one are, they cannot negate the believer’s victory in the A/C.
10. Once the rulership of the STA has been broken, there is nothing in or outside this world that can reverse all that this means positionally or experientially.
11. And that is because the believer’s body has become the temple of God (1Cor.6:19), which is the force of the remainder of vs.4, “because greater is He who is in you than he who is in the world”.
12. It is God the H.S. that regenerates the human spirit breaking the rule of the STA (Joh.3:6), keeps us saved (Eph.1:13), is the power behind experiential isolation of the STA (Eph.5:18), guaranteeing us a future bodily resurrection (Eph.4:30).
13. The one that is in the world is the archrival of God, Satan.
14. That God is greater than Satan and has taken up residence in the believer, there is no way possible that Satan can infiltrate God’s domain (body) and take possession of it.
15. The only way Satan can maintain any control over the believer is experientially through operation –V and the STA via Satanic influence.
16. While Satan may be permitted to destroy or persecute the flesh (1Cor.5:5 cp. 2Cor.12:7), he cannot claim residence due to the indwelling of the H.S.
17. Enemies of the cross under Satanic influence or possession may persecute and even murder the believer, but word (pen) or sword can never nullify his faith (victory).
18. So our enemy is strong and a multitude, but is no match for He who lives inside us.
19. That false communicators are indeed our enemies stems from the fact that “They are from the world” (vs.5a). Cp. Jam.4:4
20. The phrase “from the world” looks at operation STA under the influence of –V that operates in tandem with Satan’s agenda.
21. Those that deny Christ in Person and message as the prescription for sins are those that are –V both Ph1 and Ph2.
22. Unbelievers and reversionistic believers alike find their source of communication from Satan and the world.
23. That they do not look to Christ for forgiveness of sins (SAJG/RBAJG), they operate under their STA and what comes out of their mouth is human viewpoint evil and why they have a large following.
24. This is the force of the remainder of vs.5, “they speak as from the world, and the world listens to them”.
25. The cosmos, which takes its cues from Satan, listens to their human viewpoint.
26. The principle is that the truth falls on deaf ears for those that are –V and they will only listen to human viewpoint on the meaning of life.
27. For those that are +V, they in turn will give an ear to the +V communicator which is the force behind vs.6a,b, “We are from God; he who knows God listen to us; he who is not from God does not listen to us”.
28. This does not mean that they will immediately embrace all that we say, but they will at least believe starting at salvation Ph1 (confessing Jesus Christ) and then RB (confessing Jesus) and give us a hearing.
29. Negative unbelievers and believers will not accept what we have to say about Ph1 or Ph2 across the board.
30. John then closes vs.6 noting that it is by this phenomenon that “we know the spirit of truth and the spirit of error”.
31. Those that disagree with us regarding the necessity of the SAJG and the RBAJG as necessary to isolate the STA and assimilate BD manifest themselves as the spirit of error and are influenced by same.
32. John has given us two tests to discern those that are false:
A. Those that deny Christ for the SAJG and/or RBAJG.
B. Those that won’t listen to us that adhere to these adjustments.
33. John assumes that the believer knows the truth sufficiently to make such a test. Cp. 2:21
34. Believers can be and are being influenced by the spirit of error as they refuse to overrule the indwelling STA. 2:24 cp. 2Joh.7-11
GOD’S LOVE AND OUR LOVE VSS.7-12
GNT 1 John 4:7 VAgaphtoi,( avgapw/men avllh,louj( o[ti h` avga,ph evk tou/ qeou/ evstin( kai. pa/j o` avgapw/n evk tou/ qeou/ gege,nnhtai kai. ginw,skei to.n qeo,nÅ
NAS 1 John 4:7 Beloved, let us love one another, for love is from God; VAgaphtoi,( avgaphto,j (ap-vm-p; "Beloved") avgapw/men avgapa,w (vspa--1p; "let us love"; hortatory sub.; carries the force of the imperative; denotes a strong exhortation) avllh,louj( avllh,lwn (recipr. pro./am1p; "one another"; of the same kind) o[ti (causal. conj.; "for/because") h` avga,ph (d.a. + n-nf-s; "the love"; the d.a. denotes one specific love and emphasizes its attribute; here love of God) evstin( eivmi, (vipa--3s; "keeps on being") evk (pAbl) tou/ o` qeou/ qeo,j (d.a. + n-Ablm-s) and everyone who loves is born of God and knows God. kai, (cc) pa/j (a--nm-s; "everyone/each one") o` avgapw/n avgapa,w (d.a. + adj. ptc./p/a/nm-s) gege,nnhtai genna,w (viPFp--3s; "has been born") evk (pAbl) tou/ o` qeou/ qeo,j (d.a. + n-Ablm-s) kai, (cc) ginw,skei ginw,skw (vipa--3s; "keeps on knowing/figuring out") to.n o` qeo,nÅ qeo,j (d.a. + n-am-s)
GNT 1 John 4:8 o` mh. avgapw/n ouvk e;gnw to.n qeo,n( o[ti o` qeo.j avga,ph evsti,nÅ
NAS 1 John 4:8 The one who does not love does not know God, for God is love. o` mh, avgapw/n avgapa,w (d.a. + neg. + subs. ptc./p/a/nm-s; "The one who does not love") ouvk ouv (neg. +) e;gnw ginw,skw (viaa--3s; "does not know/figure out") to.n o` qeo,n( qeo,j (d.a. + n-am-s) o[ti (causal conj.) o` qeo,j (d.a. + n-nm-s) evsti,nÅ eivmi, (vipa--3s; "keeps on being") avga,ph (n-nf-s; "love"; emphasizes the nature of His love)
1. That John has articulated the aspects of being in fellowship, as it applies to isolation of the STA via the leadership/filling of God the H.S. and GAP, he now returns to the subject of love.
2. He has already associated love with application of BD (2:5 cp. 3:18), isolation of the STA (2:10 cp. 2:15), grace (3:1) and in tandem with the new birth (3:23).
3. In addition, he has shown that it is love that is the evidence behind these principles. 3:10-11,14,16-17
4. His return to this subject now is apropos, as it completes the pertinent ingredients behind the reality of experiential fellowship i.e., application of BD.
5. Without application of BD, isolation of the STA and discernment from GAP is useless, as application of BD under these conditions is necessary to perpetuate fellowship in time.
6. He again addresses the saints as “Beloved”, here as a call to perpetuate fellowship under the grace provisions that makes fellowship possible (RB and GAP).
7. It is an exhortative address for believers to exercise grace orientation in their own Christian lives.
8. This is seen in the strong exhortation following this case of address, “let us love one another”.
9. He then grounds his appeal with the fact that “love is from God”
10. God is the author and cause of true love.
11. Love with the definite article denotes that the love in view must have with it the attribute of “absolute light” associated with God. Cp. 1:5
12. It denotes that God’s love falls under perfect morality being +R in line with perfect veracity and therefore is totally free from STA corruption.
13. God’s love is the perfect model we are to follow and is revealed to us in the Word of God.
14. That the love God offers is dependent upon His very attributes, then the love that God commands the believer to apply is too based on grace and must fall within the parameters of keeping His word. Cp.2:5
15. Hence, perfect love (+L) is from God, is Divine in nature and must carry with it the attributes associated with God.
16. Therefore, it is Divine love behind the commandment emphasizing the attributes of the one expressing love.
17. By applying Divine love, the believer is an imitator of God. Eph.5:1
18. John goes on to say implicitly that only the born again believer is capable of this love in vs.7b, “and everyone who loves is born of God and knows God”.
19. Explicitly, John states that Divine love is the product of regeneration and knowledge of God.
20. Every born again person has demonstrated this love at least once and knows God via their faith/position in Christ.
21. And every believer that continues to apply Divine love gives evidence of the new birth and the fact that they have figured out how to attain to God’s attribute of absolute light experientially.
22. The one that loves as He loves knows Him as of salvation and has figured out experientially how to apply correctly His word in fellowship as believers.
23. He then provides the contrast in vs.8; “The one that does not love does not know God”.
24. Again, John uses a positive and negative example to define characteristics of +V and –V.
25. John does not say that failure to love is of itself evidence that one is ipso facto an unbeliever.
26. Only, that they are not at that point discerning God in their life.
27. The one that leads with the STA under human viewpoint is not capable of applying God’s love giving evidence they haven’t figured what all constitutes absolute light as applied to themselves for fellowship.
28. Knowledge of God is introduced at the new birth and in addition enables the believer with the necessary spiritual apparatus to apply Divine love as God does.
29. Just as with the principle of +R as a standard for fellowship, the one that does not apply Divine love (+L) shows no discernment for what God requires for fellowship.
30. Only the believer under the filling of the H.S. can love according to the Divine attribute.
31. Unbelievers love, but it is not the same as the love that God has and believers under the FHS.
32. For one thing, they continuously lead with the STA as the ruler of life and therefore do not love God and express hatred towards Him.
33. Their love towards others (husband, wife, children, associates, etc.) is always associated with the indwelling STA.
34. And so it is with believers that do not overrule the STA in application of God’s word towards one another.
35. They both lead with a nature contradictory to God’s.
36. This is the force of the final phrase in vs.8, “for God is love”.
37. Here the noun for love is without the definite article emphasizing the very nature of His love.
38. It is a nature consisting of +R, perfect justice, total veracity and faithfulness (Immutable).
39. Therefore, Divine love demands all of these attributes to be in place before execution of pure love can be effectuated.
40. When the believer applies RB they exercise perfect judgement cleansing them from all unrighteousness and when they apply BD correctly they assume God’s veracity and faithfulness.
GNT 1 John 4:9 evn tou,tw| evfanerw,qh h` avga,ph tou/ qeou/ evn h`mi/n( o[ti to.n ui`o.n auvtou/ to.n monogenh/ avpe,stalken o` qeo.j eivj to.n ko,smon i[na zh,swmen diV auvtou/Å
NAS 1 John 4:9 By this the love of God was manifested in us, evn (pI) tou,tw| ou-toj (near dem. pro./In-s; "this"; looks at what follows) h` avga,ph (d.a. + n-nf-s) tou/ o` qeou/ qeo,j (d.a. + n-gm-s) evfanerw,qh fanero,w (viap--3s; "has been manifested/revealed/ caused to be seen") evn (pL) h`mi/n( evgw, (npd-1p; ref. John and saints) that God has sent His only begotten Son into the world o[ti (cs; intro. indir. disc.) o` qeo,j (d.a. + n-nm-s) avpe,stalken avposte,llw(viPFa--3s; "has sent with a commission") auvtou/ auvto,j (npgm3s; ref. God) to.n o` monogenh/ monogenh,j (d.a. + a--am-s; "uniquely begotten"; restr. attrib. emphasizes the attribute of the Son) to.n o` ui`o.n ui`o,j (d.a. + n-am-s) eivj (pa) to.n o` ko,smon ko,smoj (d.a. + n-am-s) so that we might live through Him. i[na (cs; purpose) zh,swmen za,w (vsaa--1p; "we might live/have life"; used 140x) diV dia, (pg; "through"; denotes agency) auvtou/Å auvto,j (npgm3s; ref. the Son)
GNT 1 John 4:10 evn tou,tw| evsti.n h` avga,ph( ouvc o[ti h`mei/j hvgaph,kamen to.n qeo.n avllV o[ti auvto.j hvga,phsen h`ma/j kai. avpe,steilen to.n ui`o.n auvtou/ i`lasmo.n peri. tw/n a`martiw/n h`mw/nÅ
NAS 1 John 4:10 In this is love, not that we loved God, evn (pI; "By/In") tou,tw| ou-toj (near dem. pro./In-s; "this"; ref. to what follows) evsti.n eivmi, (vipa--3s; "keeps on being") h` avga,ph( (d.a. + n-nf-s; "the love"; ref. Divine love) ouvc ouv (neg. +) o[ti (causal conj. used adverb.; "because") h`mei/j evgw, (npn-1p; emphatic; "we ourselves") hvgaph,kamen avgapa,w (viPFa--1p) to.n o` qeo.n qeo,j (d.a. + n-am-s) but that He loved us avllV avlla, (strong advers.; "but/in stark contrast") o[ti (causal conj. used adverb.; "because") auvto.j auvto,j (npnm3s; "He Himself"; ref. God) hvga,phsen avgapa,w (viaa--3s) h`ma/j evgw, (npa-1p; ref. John and saints) and sent His Son to be the propitiation for our sins. kai, (cc) avpe,steilen avposte,llw (viaa--3s; "sent with a commission") auvtou/ auvto,j (npgm3s; ref. the Father) to.n o` ui`o.n ui`o,j (d.a. + n-am-s) "to be" supplied i`lasmo.n i`lasmo,j (n-am-s; "propitiation/satisfaction/atoning sacrifice as a means of forgiveness"; same as 2:2) peri, (pg; "concerning") h`mw/nÅ evgw, (npg-1p) tw/n o` a`martiw/n a`marti,a (d.a. + n-gf-p; "the sins"; ref. personal sins)
1. That John has declared that the love of God is Divine in nature and attributes (vss.7-8), he now goes on to explain the means by which this love is transferred to be revealed in the believer.
2. He uses Ph1 salvation truth to delineate its impact as applied to Ph2
3. The language of vs.9 parallels Joh.3:16 as John continues, “By this the love of God was manifested in us, that God has sent His only begotten Son into the world”.
4. John declares that His Divine love is revealed in the believer based on the Person of Christ and His commission at the 1st advent.
5. What is implicit in Joh.3:16, John now states explicitly i.e., whoever believes in Him receives the love God manifested.
6. Jesus’ coming is the visible (overt) indication of God’s love.
7. For those that believe in Him for salvation Ph1, they receive God’s love through the agency of Christ.
8. This is made clear as he then stresses that a primary purpose for this supreme sacrifice by God is “so that we might live through Him”.
9. A primary purpose for God sending His one and only Son (“uniquely begotten”) was to conquer the rule of death that is perpetuated by the STA and impart eternal life.
10. When the individual believes, they are I/FHS, receive the human spirit and thus have the nature of God’s love within them providing a new dominant rule of life over sin/STA and death.
11. So it was through the complete Person of Christ as the unique God/man that the nature of God’s love is imparted to us as seen in God’s sacrifice of His Son to conquer death with eternal life.
12. As God He possessed eternal life to give and as man He was able to sacrifice life to conquer death.
13. It is through the SAJG that the believer assumes the nature of God’s Divine love revealed in them through the spiritual apparatus of the H.S./hm.s.
14. Vs.9 emphasizes the means by which the nature of God’s love has been imparted to us.
15. Vs.10 emphasizes the means by which His nature of love is mechanized (made operative) reflecting the Divine attributes associated with +L.
16. He states negatively that God’s love was not predicated by our love for Him as he continues, “In/By this is love, not that we loved God, but that He loved us”.
17. God first loved us when we were yet sinners and hostile in mind and action under the rulership of the STA. Cp. Rom.5:8,10; Col.1:21,22; 1Joh.4:19
18. God’s love was not dependent upon a need for a change of character/attributes of our flesh in our hostility towards Him as a prerequisite to initiate His love, but applied it based solely on His own attributes.
19. In so doing, He provided the potential for those that choose to embrace His love, to have a love themselves totally void of any STA attributes/corruption.
20. And the mechanics by which the nature of Divine love has been effectuated for mankind is through the work of Christ on the cross as John completes vs.10, “and sent His Son to be the propitiation for our sins”.
21. The mechanics by which Christ overruled sin and death was by His sin bearing totally satisfying God with respect to the STA/sin barrier.
22. It is sin in the life that separates us from fellowship with God.
23. The mechanics to have the nature of Divine love imparted to us and operative is via the SAJG and the mechanics to continually activate Divine love experientially with its accompanying attributes as believers is via the RBAJG.
24. Christ’s work on the cross makes both of theses adjustments a reality and is the mechanics by which the adjustments are operative.
25. The totality of these two verses in essence states that Divine love demands a sacrifice necessary to overrule the power of death and the STA and that sacrifice is only found in Christ.
26. We do not see this kind of love in the cosmos where people sacrifice what is closest and dearest to them for those that are their avowed enemies.
27. And this so that their enemies might become their friends.
28. Furthermore, God had nothing to gain by so doing as He is perfect and has no need.
29. He did what He did based on an attribute called love and at the same time satisfied the demands of +R and +J.
30. The cross removed that which alienated us from God; eternal life and heaven demonstrate the love, which is God’s.
31. Men must look to this sacrifice in order for Divine love to be apprehended and operative in their own lives.
32. Divine love is not dependent upon our fleshly nature and attributes, but on God’s nature and attributes.
33. When a believer RB’s and applies BD, they manifest the nature of Divine love that is only possible through sacrifice.
34. In so doing they demonstrate God’s love to others.
GNT 1 John 4:11 VAgaphtoi,( eiv ou[twj o` qeo.j hvga,phsen h`ma/j( kai. h`mei/j ovfei,lomen avllh,louj avgapa/nÅ
NAS 1 John 4:11 Beloved, if God so loved us, we also ought to love one another. VAgaphtoi,( avgaphto,j (ap-vm-p) eiv (part. intro. 1st class cond.; "if...apodosis = and he did") o` qeo,j (d.a. + n-nm-s) ou[twj ou[tw (adv.; "in this manner/in this way/so") hvga,phsen avgapa,w (viaa--3s; "loved"; aorist tense looks at His expression of love per 1st advent) h`ma/j( evgw, (npa-1p) kai, (adjunct.; "also") h`mei/j evgw, (npn-1p; "we ourselves"; emphatic) ovfei,lomen ovfei,lw (vipa--1p; "ought/keep on being under obligation") avgapa/nÅ avgapa,w (compl. inf./pa; "to love") avllh,louj avllh,lwn (recipr. pro./am1p; "one another"; of the same kind)
GNT 1 John 4:12 qeo.n ouvdei.j pw,pote teqe,ataiÅ eva.n avgapw/men avllh,louj( o` qeo.j evn h`mi/n me,nei kai. h` avga,ph auvtou/ evn h`mi/n teteleiwme,nh evsti,nÅ
NAS 1 John 4:12 No one has beheld God at any time; ouvdei,j (neg. + card. adj./nm-s; "No one/Not even one") teqe,ataiÅ qea,omai (viPFd--3s; "has beheld/seen/viewed as a spectator") qeo.n qeo,j (n-am-s) pw,pote (indef. adv.; "at any time/yet/ever") if we love one another, God abides in us, eva,n (cs; intro. 3rd class cond. with tempor. force; "if/whenever") avgapw/men avgapa,w (vspa--1p) avllh,louj( avllh,lwn (recipr. pro./am1p) o` qeo,j (d.a. + n-nm-s) me,nei me,nw (vipa--3s; "abides/takes up residence") evn (pL) h`mi/n evgw, (npL-1p) and His love is perfected in us. kai, (cc) auvtou/ auvto,j (npgm3s) h` avga,ph (d.a. + n-nf-s; "the love"; looks at its attribute of expression) teteleiwme,nh teleio,w (circ. ptc./PF/p/nf-s +) evsti,nÅ eivmi, (periphrastic constr. + vipa--3s; "is being perfected/completed/fulfilled/matured"; same as 2:5) evn (pL) h`mi/n evgw, (npL-1p)
1. John once again calls upon the saints to utilize the grace given with respect to Divine love imparted to us, addressing them as “Beloved”.
2. That God provided us with salvation apart from any merits of our own magnifies the nature of the title given to believers as beloved.
3. He calls upon this grace as the motivation behind our own application as he continues, “if God so loved us, we also ought to love one another”.
4. The first class condition of the phrase, “if God so loved us”, demands an affirmative conclusion, “and He did”.
5. The adverb translated “so” means “in this manner/thus/in this way”.
6. The essence of this phrase could be translated, “if God in the manner of sacrificing His own Son so loved us”.
7. If God provided for us the means to have His Divine love in us through His sacrifice (His works, not ours), then the least we can do is apply that love in honor of His Son.
8. This demands that His Son becomes the agent through whom Divine love is applied.
9. It demands His Person be looked to for isolation of the STA and in message as the ruler of our life.
10. The commandment in view to love one another demands the filling of the Holy Spirit and wisdom for application to just how we are to walk in all instances towards one another.
11. Furthermore, it demands a healthy prayer life centered on applying Divine love in our lives. 3:22
12. In vs.12, John reminds us that God, who is love, is invisible as he remarks “No one has beheld God at any time”.
13. The verb “to behold” denotes that there is no man that has physical seen God at any time in their human existence. Joh.1:18; 1Tim.6:16
14. Therefore there is no way that as believers we can look at God physically for evidence of the nature of His Person and love.
15. Anymore than we can see the physical evidence of His love in us in the Person of the I/HS and our human spirit.
16. The only way we as believers can physically validate that His love is true and part of us is through faith and application of His word. 2Cor.5:6-9
17. Even those with supernatural temporary gifts had to exercise faith in application in order for the overt evidence of their gifts to be manifested.
18. It is only through application that the overt evidence of God’s love is made visually tangible giving evidence of its existence.
19. This is the force of the remainder of vs.12, “if we love one another, God abides in us, and His love is perfected in us”.
20. God abiding in us looks at His “seed” of regeneration via I/HS accompanied with the truth of BD. Cp.3:9
21. The evidence that this invisible spiritual phenomenon is truly a reality is contingent upon our application towards one another.
22. If we love each other, it is evident that we have the I/HS/FHS operating in tandem with our human spirit.
23. It denotes that the believer in faith places the truth of BD as first and foremost in their lives.
24. John’s statement in this regard further implies that we only truly love God and His Son to the extent that we love one another.
25. How can we truly love One, who we cannot see, if we don’t even love those we do see? Cp. 4:20
26. God manifested His love in physical application towards mankind in the Person of His Son at the 1st advent. Cp. vs.14
27. Therefore, to follow the precedent of Divine love as established by God demands overt expression as to the evidence of its very existence through the agency of Jesus Christ.
28. When we reciprocate to God’s love at the SAJG, for the first time we love as He does.
29. As we grow under the FHS, God’s love is then said to be “perfected in us”.
30. The term “perfected/teleio,w” means completed/fulfilled/perfect and carries with it a nuance of maturity.
31. 1Joh.2:5 says that God’s love is perfected in us as we keep His word.
32. It can be applied in two ways as to the believer that applies BD under Divine love:
A. Denoting that the mature believer especially exemplifies this as he consistently applies all of God’s commandments.
B. All believers that are filled with the H.S. applying BD (walks in love), doing what pleases God, through those very actions and times, God’s love is perfect in him.
33. Combined, this word’s nuances denotes that perfect love demands perfect application (FHS in step with BD) and its perpetuation in the CWL produces maturity with God’s love perfected over time.
34. The adjusted believer’s sacrifices in time towards fellow believers emulates God’s love in application.
GNT 1 John 4:13 Ven tou,tw| ginw,skomen o[ti evn auvtw/| me,nomen kai. Auvto.j evn h`mi/n( o[ti evk tou/ pneu,matoj auvtou/ de,dwken h`mi/nÅ
NAS 1 John 4:13 By this we know that we abide in Him and He in us, Ven (pI; “By”; denotes “means”) tou,tw| ou-toj (near dem. Pro./In-s; looks at what follows) ginw,skomen ginw,skw (vipa—1p; “we keep on discerning/knowing”) o[ti (cc; intro. Indir. Disc. And content of knowledge) me,nomen me,nw (vipa—1p; “we keep on abiding”) evn (pL) auvtw/| auvto,j (npLm3s; ref. God) kai, (cc) auvto.j auvto,j (npnm3s) evn (pL) h`mi/n( evgw, (npL-1p; ref. John and saints) because He has given us of His Spirit. O[ti (cs; causal) de,dwken di,dwmi (viPFa—3s; “He has given”; with existing results) h`mi/nÅ evgw, (npd-1p) evk (pAbl; “from the source of”) auvtou/ auvto,j (npAblm3s; ref. God) tou/ o` pneu,matoj pneu/ma (d.a. + n-gn-s; “the Spirit”; ref. the H.S.)
GNT 1 John 4:14 kai. H`mei/j teqea,meqa kai. Marturou/men o[ti o` path.r avpe,stalken to.n ui`o.n swth/ra tou/ ko,smouÅ
NAS 1 John 4:14 And we have beheld and bear witness kai, (cc) h`mei/j evgw, (npn-1p; “we ourselves”; Joh) teqea,meqa qea,omai (viPFd—1p; “ref. John and company) kai, (cc) marturou/men marture,w (vipa—1p; “keep on bearing witness/give evidence/testify”) that the Father has sent the Son to be the Savior of the world. O[ti (cc; intro. Indir. Disc.) o` path,r (d.a. + n-nm-s; “the Father”) avpe,stalken avposte,llw (viPFa—3s; “has sent”; with a commission) to.n o` ui`o.n ui`o,j (d.a. + n-am-s) “to be” supplied swth/ra swth,r (n-am-s; “Savior/Deliverer”; used 24x; same as Joh.4:42) tou/ o` ko,smouÅ ko,smoj (d.a. + n-gm-s; objective gen.; receives the action of salvation)
1. After articulating the means by which the nature of Divine love has been imparted to us and the necessity to apply it accordingly, John now refocuses back on the subject of assurance that accompanies Divine love, which provides the evidence of fellowship with God. 4:13-5:3
2. The assurance that is provided comes from two sources, both spiritual and physical.
3. Vs.13 looks at the spiritual source, while vs.14 emphasizes the physical source.
4. The primary source is spiritual in nature emphasizing the means by how the believer can know they are operating in the sphere of Divine love and in fellowship.
5. This is the force of vs.13, “By this we know that we abide in Him and He in us, because He has given us of His Spirit”.
6. The verb “we know/ginw,skw” means “have figured out or discerned”, which is academic to having assurance. Cp. 3:19
7. It is God the Holy Spirit that is the primary agent given to believers to discern God’s plan for their lives.
8. It is the presence of the indwelling H.S. that has taught us the way to be filled with the H.S. and the doctrine of the indwelling of Christ, which is the mind of Christ in us via GAP. Joh.15:4-7
9. Abide in Him looks at the filling of the H.S. (being in a state of fellowship) with emphasis on isolation of the STA (cp.2:6,27,28; 3:6,24), while He in us looks at resident doctrine assimilated in fellowship (cp.2:14,24).
10. Other phrases that John uses to denote being in a state of fellowship include, “abide in the Son and the Father” (2:24), “abides/abides (supplied and included) in God” (4:15,16), “abides in love” (4:16), “abides in the light” (2:10) and “the love of God abide in him” (3:17).
11. “Abide” is also used of:
A. The H.S. on Christ. Joh.1:32,33
B. Wrath on unbelievers. Joh.3:36
C. Christ abides forever via resurrection. Joh.12:34
D. The realm of spiritual death. Joh.12:46
E. The realm of temporal death (failure to isolate the STA). 1Joh.3:14
F. Eternal life in us. 1Joh.3:15 cp. 2:17
G. The Father in Christ with emphasis on His Person as the embodiment of the POG. Joh.14:10
H. The I/HS. 1Joh.2:27; 4:12,15,16 cp. Joh.14:16 to vs.17.
I. Again, BD in us. Joh.5:38; 6:27; 15:7
J. God’s seed in us with emphasis on BD encapsulated within the regenerate human spirit. 1Joh.3:9 cp. 1Pet.1:1:23 to 2Cor.4:16; Eph.4:24
K. Joh.8:31 and 2Joh.9 are inclusive of both FHS and resident doctrine.
12. It is God the H.S. that is the invisible supernatural cause behind the assurance the believer has that they indeed have established fellowship with God both positionally and experientially.
13. It is the H.S. that is the ultimate communicator of BD that teaches us the mechanics for isolation of the STA (SAJG and RB) and the doctrine necessary to apply while in fellowship.
14. The H.S. given to us at Ph1 salvation commends the truth of the WOG to our +V and human spirit as assurance that it is indeed the truth. Cp. 2:27
15. He is the one that teaches us that as believers we must isolate the STA via the RB technique and apply BD in order for fellowship with God to be experientially real.
16. The hallmark test that we are in fellowship is our application of Divine love for fellow believers.
17. The H.S. is our internal and spiritual communicator for perception of BD.
18. In vs.14, John shifts to the second source from which the believer receives assurance that they have established fellowship with God.
19. And that is from the host of +V that have passed down the truth of the WOG to others through time.
20. This is the sense of vs.14a, “And we have beheld and bear witness”.
21. The verb “beheld/qea,omai” means to view something as a spectator and is used in connection with John and company only (1:1) as well as all believers (4:12).
22. The verbs “beheld and bear witness” used as complimenting activities together is used only in reference to John and company in the opening of the epistle.(1:1,2)
23. The emphatic use of “evgw,/We ourselves” places emphasis on John and company as initiating the actions of these two verbs, but retain their universal force to include all +V in essence.
24. John here appeals to the very opening of the epistle in vss.1-4 that declares himself and a host of others as eyewitnesses to the 1st advent.
25. It was these men that were +V eyewitnesses that went out to bear witness to others regarding the reality that the Father has sent the Son to be the Savior of the world.
26. They were able to give a first hand account as to the validity of Christ being God’s plan for salvation through their very observance of His own applications, teachings, conduct, miracles, work on the cross, resurrection, etc.
27. They reflect the overt evidence of Divine love expressed towards others.
28. As these men were lead by God the H.S. in their individual niches and ministries, they communicated these realities to others and those that accepted the truth under the convicting and filling ministries of the H.S. too have come to “behold” Him and able to bear witness.
29. While believers post resurrection are not able to physically view Christ as an observer, they come to view Him spiritually as observers.
30. The more Bible doctrine we learn, the more we learn about Christ and are able to literally “visualize” the very truths of His Person. 1Cor.2:16
31. And in turn, we too can relate as spiritual observers to Christ the truth of His Person and testify that He is the answer to the STA/sin/spiritual death problem of mankind giving assurance to others regarding true fellowship.
32. As the 3 adjustments are articulated to others by +V, they (+V) are in actuality proclaiming the very witness of all of the +V eyewitnesses of the 1st advent (John and company) as recorded in the NT.
33. Hence, we (beginning with John and company) are all part of a chain of the eyewitness accounts regarding the validity of Jesus Christ as being the reality of the Father’s plan manifested to the world providing our so great salvation.
34. As a result of seeing the truth of BD regarding the sending of God’s Son, we are beholders of His Person and witnesses to that fact.
35. We acknowledge God as coming in the flesh and being the only Savior of the world. Cp. Joh.4:42
36. To be true beholders and witnesses in this regard comes from:
A. GAP (beheld).
B. Application (bear witness).
37. While the witness of men provides assurance in this regard, it still remains that God the H.S. is the greater witness. Cp. 5:6-9 esp. vs.9
GNT 1 John 4:15 o]j eva.n o`mologh,sh| o[ti VIhsou/j evstin o` ui`o.j tou/ qeou/( o` qeo.j evn auvtw/| me,nei kai. auvto.j evn tw/| qew/|Å
NAS 1 John 4:15 Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. o[j (rel. pro./nm-s +) eva,n (part.; "Whoever") o`mologh,sh| o`mologe,w (vsaa--3s; "confesses/names/cites/acknowledges") o[ti (cc; "intro. indir. disc.) VIhsou/j (n-nm-s) evstin eivmi, (vipa--3s) o` ui`o,j (d.a. + n-Pnm-s; "the Son") tou/ o` qeou/( qeo,j (d.a. + n-gm-s; gen. relationship) o` qeo,j (d.a. + n-nm-s) me,nei me,nw (vipa--3s) evn (pL) auvtw/| auvto,j (npLm3s; ref. whoever confesses) kai, (cc) auvto,j (npnm3s) evn (pL) tw/| o` qew/|Å qeo,j (d.a. + n-Lm-s)
GNT 1 John 4:16 kai. h`mei/j evgnw,kamen kai. pepisteu,kamen th.n avga,phn h]n e;cei o` qeo.j evn h`mi/nÅ ~O qeo.j avga,ph evsti,n( kai. o` me,nwn evn th/| avga,ph| evn tw/| qew/| me,nei kai. o` qeo.j evn auvtw/| me,neiÅ
NAS 1 John 4:16 And we have come to know and have believed the love which God has (corrected) in us. kai, (cc) h`mei/j evgw, (npn-1p; emphatic) evgnw,kamen ginw,skw (viPFa--1p; "have come to know/discern"; with existing results) kai, (cc) pepisteu,kamen pisteu,w (viPFa--1p; "have believed"; with existing results) th.n h` avga,phn avga,ph (d.a. + n-af-s) h]n o[j (rel. pro./af-s; "which"; ref. to love) o` qeo,j (d.a. + n-nm-s) e;cei e;cw (vipa--3s; "has") evn (pL; "in") h`mi/nÅ evgw, (npd-1p) God is love, and the one who abides in love abides in God, and God abides in him. ~O qeo,j (d.a. + n-nm-s) evsti,n( eivmi, (vipa--3s) avga,ph (n-Pnf-s; without d.a. emphasizes His nature) kai, (cc) o` me,nwn me,nw (d.a. + subs. ptc./p/a/nm-s; "the one who abides") evn (pL) th/| h` avga,ph| avga,ph (d.a. + n-Lf-s) me,nei me,nw (vipa--3s) evn (pL) tw/| o` qew/| qeo,j (d.a. + n-dm-s) kai, (cc) o` qeo,j (d.a. + n-nm-s) me,neiÅ me,nw (vipa--3s) evn (pL) auvtw/| auvto,j (npLm3s)
1. In vs.15, John now “bears witness” to the truth of message sponsored by the H.S. and those that are +V regarding our assurance for fellowship with God.
2. He in essence applies Divine love as evidence of that message.
3. He declares that “Whoever confesses that Jesus is the Son of God, God abides in him, and he in God”.
4. His declaration for assurance that fellowship is real hinges on confession.
5. The confession in view is to acknowledge the historical Person of Jesus as the uniquely begotten Son of God, God the Son incarnate.
6. As John made clear in 4:2-3, confession of Christ can be applied on two levels, both the SAJG and RBAJG.
7. To acknowledge Christ at either level is tantamount to isolation of the STA.
8. It begins with the SAJG when the individual acknowledges Christ in Person as the remedy for sin and possession of eternal life.
9. It continues experientially through the RBAJG when the believer acknowledges (confesses) personal sin in the life that in reality is a continuation of confessing Christ in message looking towards His Person as the prescription for sin experientially.
10. The one that acknowledges Jesus is the Son of God at these two levels, God abides in him, and he in God.
11. God in him looks to the I/H.S. and His pertinent ministries of filling, regenerating and activating the human spirit and the pertinent resident doctrine associated with both adjustments.
12. The phrase, “he in God” looks to both the positional union (eternal fellowship) as a believer and experiential union of fellowship established at the points of confession.
13. While eternal fellowship is based on a one-time confession, experiential fellowship demands a continuation of confession (Joh.3:16 cp. 1Joh.1:9).
14. Vs.15 centers on the mechanics behind our assurance for fellowship.
15. In vs.16, John now relates our assurance to knowledge and faith.
16. Because John and saints have applied confession appropriately, he can further declare, “And we have come to know and have believed the love which God has in us”.
17. By applying the mechanics of confession at both levels of adjustments (SAJG/RBAJG) in vs.15, the believer’s assurance has been built in discernment and faith towards Christ.
18. When we believed Ph1 we were made aware that the gift of God was given to men to resolve the sin barrier and when we RB it opens the door as to how to exploit that gift experientially through GAP.
19. Vs.16 is parallel to vs.14 as the verbs “to know and have believed” go hand in hand with “beholding and bearing witness”.
20. To the degree we “behold” we gain understanding and to the degree we “bear witness” reflects growth in faith.
21. It looks to the MAJG that is the natural result of increased knowledge and faith in the CWL.
22. The perfect tenses of these two verbs in our verse, looks at the existing results that Christ’s work on the cross provides both positionally and experientially as a result of isolation of the STA.
23. Under the convicting ministry of the H.S. the individual has figured out through faith the fellowship necessary to secure eternal life.
24. Under His filling ministry the believer figures out through faith fellowship in time, what constitutes Divine good production and the eternal weight of glory that accompanies our application.
25. Both produce existing results of confidence in time (MAJG) and eternity (SG3).
26. John now directly equates the love of God in view with confessing the Person of Christ.
27. It is through the Person of Christ that God’s love is imparted to men.
28. Literally, the love God has/possesses is “in us”.
29. This harks back to the “seed” of God that is imparted to us through His Son via the I/HS/hm.spirit/resident doctrine that is given to the believer beginning at salvation.
30. When the individual first believes they are recipients of the Divine love of God as manifested and found in His Son.
31. When they first believed, they were made aware of God’s love and believed it to have eternal consequences.
32. When they plug in to utilizing the RB technique, they advance their knowledge and faith in this grace principle that literally is now in us.
33. Over time, the believer grows in discernment and faith as to the necessity to adhere to God’s love in us through the agency of Christ as tantamount to application.
34. They become confident that it is only through the Divine nature of the I/HS that true love as sponsored by God can be effected.
35. This is the force of the next clause as John reminds them once again that “God is love” (without the d.a., emphasizing its nature).
36. Apart from applications under the umbrella of God’s moral attributes (+R), there is no expression of Divine love and to that degree there is a failure to build confidence with true discernment and faith.
37. That God has provided us with the nature of His love that can be expressed through isolation of the STA, John completes his thought with the logical conclusion, “and the one who abides in love abides in God, and God abides in him”.
38. The word love in this clause has the definite article and emphasizes its attribute.
39. That attribute is found in the Person of Christ as all sufficient to impart God’s love to us.
40. The one that takes up experiential residence in the sphere of Divine love, fellowship with God is intact and evidence and assurance of the “seed” of God is manifested in him.
41. The believer not only gains confidence that they are born again (2:29), but become assured that application under isolation of the STA is the very proof that fellowship at both levels exists.
42. The indwelling H.S. is the foundation for love and the sign of the I/HS is His filling via application (Divine love).
GNT 1 John 4:17 evn tou,tw| tetelei,wtai h` avga,ph meqV h`mw/n( i[na parrhsi,an e;cwmen evn th/| h`me,ra| th/j kri,sewj( o[ti kaqw.j evkei/no,j evstin kai. h`mei/j evsmen evn tw/| ko,smw| tou,tw|Å
NAS 1 John 4:17 By this, love is perfected with us, that we may have confidence in the day of judgment; evn (pI +) tou,tw| ou-toj (near dem. pro./In-s; "By this"; looks at what precedes) h` avga,ph (d.a. + n-nf-s; with the d.a. looks at the attribute of love via Christ) tetelei,wtai teleio,w (viPFp--3s; "has been perfected/made complete/accomplished/matured"; same as 2:5; 4:12) meqV meta, (pg; "with/in the midst of/among/in common with"; looks to the association with others or another as the means) h`mw/n( evgw, (npg-1p; ref. John and +V saints) i[na (cs; "resulting that") e;cwmen e;cw (vspa--1p; "we may have"; futuristic present) parrhsi,an parrhsi,a (n-af-s; "confidence/courage/boldness"; same as 2:28; 3:21) evn (pL or time; "in/at") th/| h` h`me,ra| h`me,ra (d.a. + n-Lf-s) th/j h` kri,sewj( kri,sij (d.a. + n-gf-s; "of the judgment/decision/rendering of verdict"; ref. here to the Bema seat; used 47x) because as He is, so also are we in this world. o[ti (cs; causal) kaqw,j (compara. conj.; "just as/according as/to the degree that") evkei/noj (remote dem. pro./nm-s; "that One/He"; ref. to Christ) evstin eivmi, (vipa--3s; "keeps on being") kai, (adjunct.; "also") h`mei/j evgw, (npn-1p; emphatic; "we ourselves") evsmen eivmi, (vipa--1p) evn (pL) tou,tw|Å ou-toj (near dem. pro./Lm-s) tw/| o` ko,smw| ko,smoj (d.a. + n-Lm-s)
1. In vs.17, John now gives the resultant climax as to what Divine love is designed to produce.
2. The opening phrase, “By this” looks back to the immediate preceding context.
3. It encompasses the means by which Divine love is made possible and imparted to men.
4. It looks to the mechanics of confession as it relates to the believer’s knowledge and faith via all that Christ has provided for us as manifested through the I/HS in the believer.
5. It emphasizes the isolation of the STA that is evidenced in application of BD producing eternal existing results.
6. In principle it looks to all three adjustments (SAJG; RBAJG and MAJG) as the means that love is perfected with us.
7. For the believer that maintains the filling of the H.S. applying BD, it is that believer that love is perfected both in action (Divine good production) and time (MAJG).
8. John further states that it is the attribute of Divine love (with the d.a.) that is perfected in its association with us as the instruments used by God to manifest His love.
9. This points out the principle that when the believer is in FHS applying BD, we become instruments of +R reflecting our Savior and God in application. Rom.6:13
10. We reveal the very intent and purpose of God providing His love to us in order that we can maximize our Divine good production while completing our course under the 3 adjustments.
11. For the local church that will adhere to this principle, we see love perfected before our eyes in the very midst of our assembly.
12. The result for believers that will exploit Divine love under God’s designed system is “that we may have confidence in the day of judgment”.
13. In contrast to doubt and shame that believers can experience at the Bema seat, the result for +V that make the adjustments and hold to the end is that the confidence they reap in time will be carried over into eternity in the form of SG3 and the prize. Cp.2:28
14. Paul had this confidence. 2Tim.4:6b-8
15. That the Bema is here called the day of judgment emphasizes the works/applications of the believer that will be judged at that time. Cp. 1Cor.3:11-15; 2Cor.5:10; 1Pet.1:13-19
16. A day of reckoning is forthcoming for all believers with respect to the 3 adjustments to God and will be determined as to their fulfillment in time of the Divine love God has made available to them.
17. There is no excuse for any believer to not fulfill God’s plan for their lives.
18. He has made everything available for us as motivated by His own love in the Person of Christ and the H.S. to complete our course.
19. Our STA’s cannot be an excuse since Christ has rendered it powerless with respect to His work on the cross (SAJG/RBAJG).
20. There is no excuse that “I just can’t understand the Bible and what God wants me to think, say and do” since the H.S. is in charge of GAP (MAJG).
21. The only reason that is true for failure in this regard is due to –V in rejection of the POG to that degree.
22. The POG does not depend upon us for its fulfillment; it depends upon God in the Person of Jesus Christ.
23. And through God’s plan of grace, we can plug into +V utilizing all that He has given us by way of salvation in Christ to pursue His righteousness in spite of our own weaknesses.
24. This is the force behind the remainder of vs.17, “because as He is, so also are we in this world”.
25. This clause looks at the premier means by which love is perfected.
26. And that is through the Person of Christ and all that He accomplished at the 1st advent.
27. Divine love is not a reality based on what we are before God, but because of Who and what Jesus Christ is.
28. And just as He keeps on being the perfect standard of righteousness in resurrection glory today as evidence of His +R in time, because we choose to make the adjustments, we reflect His very righteousness in this world.
29. Christ too lived in a sinful world with all its temptations and –V.
30. His humanity had the filling of the H.S., demonstrated love to others and therefore had complete confidence in the support that the Father would give Him in time and eternity.
31. Because He accomplished this perfectly, He is the agent through Whom we too can have maximum confidence.
32. And that is made possible in light of the doctrine of the isolation of the STA.
33. Note 3:3 where “kaqw,j evkei/noj/just as that One” is used in regard to righteousness in correlation with the believer and Christ.
34. The believer that purifies self by application of 1Joh.1:9; 2:1 and keeps the commandments (2:5) is the believer that will enjoy this confidence.
35. We are not required to live in a sinless state to have this confidence.
36. But we are required to walk in fellowship sufficient to produce the MAJG.
GNT 1 John 4:18 fo,boj ouvk e;stin evn th/| avga,ph| avllV h` telei,a avga,ph e;xw ba,llei to.n fo,bon( o[ti o` fo,boj ko,lasin e;cei( o` de. fobou,menoj ouv tetelei,wtai evn th/| avga,ph|Å
NAS 1 John 4:18 There is no fear in love; ouvk ouv (neg. +) e;stin eivmi, (vipa--3s; "There is not or no") fo,boj (n-nm-s; "fear/terror/dread/reason for alarm"; used 47x) evn (pL) th/| h` avga,ph| avga,ph (d.a. + n-Lf-s; "the love") but perfect love casts out fear, avllV avlla, (strong advers.; "but in stark contrast") h` (d.a./nfs +) telei,a te,leioj (attrib. adj.--nf-s; "perfect/complete/of full measure/undivided/mature"; used 19x; describes the love in view emphasizing its moral attributes in view as Divine) avga,ph (n-nf-s) ba,llei ba,llw (vipa--3s; "casts/throws"; used 124x) e;xw (adv.; "outside/out of doors" hence, rids oneself of something unwanted) to.n o` fo,bon( fo,boj (d.a. + n-am-s; "the fear"; with the d.a. looks to its attribute of STA origin) because fear involves punishment, o[ti (causal conj.) o` fo,boj (d.a. + n-nm-s) e;cei( e;cw (vipa--3s; "keeps on having/possessing" hence, "involves) ko,lasin ko,lasij (n-af-s; "punishment/ retribution"; used 2x and only in a negative sense cp. Mat.25:46) and the one who fears is not perfected in love. de, (cc; "and/now") o` fobou,menoj fobe,w (d.a. + subs. ptc./p/p/nm-s; "the one who fears/the one fearing/the one who is being afraid") ouv (neg. +) tetelei,wtai teleio,w (viPFp--3s; "has not been perfected") evn (pL) th/| h` avga,ph|Å avga,ph (d.a. + n-df-s)
1. John now addresses a main ingredient that undermines the believer’s confidence, fear.
2. There is a righteous fear (fear God, 1Pet.2:17), and sin fear (Act.18:9).
3. Fear is a mental attitude sin that can manifest itself verbally and overtly in many ways.
4. It ignites an emotional response that directly affects one’s thinking and actions in a cowardly manner.
5. Fear and her bastard children, doubt, worry, failure to faith-rest, apprehension, misgiving, intimidation, cowardice, timidity and anxiety all are products of the STA.
6. It is a STA manifestation that can seek through intimidation to control the believer and others around it.
7. John declares that this sin and the love he speaks of cannot coexist as he states, “There is no fear in love”.
8. Sin fear and Divine love are incompatible just as darkness and light (1:5).
9. That there is no fear in the sphere of Divine love, one of the ways to determine if you are in fellowship is to check to see if you are afraid or entertaining any of its synonymous creations.
10. So a characteristic of true love is that it is minus fear.
11. People that live under fear, love, but it is not perfect love since perfect love casts out fear.
12. Since fear is of the STA and Divine love is perfectly righteous, it rids the believer of this pesky faith killer.
13. Perfect love is another expression denoting the isolation of the STA.
14. As long as fear rules your mental attitude, you cannot love as God does, Who is perfect.
15. RB fear as it occurs.
16. Fear robs the believer from the +H and joy that Divine love is designed to give us through our assurance and confidence.
17. And that is because fear involves punishment.
18. Sin fear carries with it its own Divine discipline.
19. The punishment in view is the self-induced misery that fear possesses as a sin.
20. Just as our conscience condemns us with respect to sin (3:20-21), sin fear additionally tags us with inward misery to accompany our guilt.
21. If you love someone, but fear losing them, you lack perfect love and become miserable due to failure to isolate your fear.
22. You will not make the right application towards those you do love if you are being ruled by fear.
23. You cannot love when the STA rules and you can’t but love when it is isolated.
24. 1Cor.13 warns us that apart from Divine love (FHS and application), all is nothing.
25. The final statement of vs.18 restates the nature of perfect love in negative terms, “and the one who fears is not perfected in love”.
26. Those that fail to isolate sin fear do not experience the completeness or level of love that God demands.
27. And those that let sin fear reign unbridled, will never make the MAJG that Divine love has been designed to produce.
28. Sin fear squelches fellowship with God and when left unbridled reflects –V.
29. When the believer operates in this realm of sin, it hamstrings their witness of the life and impact upon others.
30. Review Doctrine of Fear.
GNT 1 John 4:19 h`mei/j avgapw/men( o[ti auvto.j prw/toj hvga,phsen h`ma/jÅ
NAS 1 John 4:19 We love, because He first loved us. h`mei/j evgw, (npn-1p; emphatic) avgapw/men( avgapa,w (vipa--1p; "keep on loving") o[ti (causal conj.) auvto,j (npnm3s; emphatic; ref. God) prw/toj (ord. adj./nm-s; "first"; in sequence or priority) hvga,phsen avgapa,w (viaa--3s; "loved") h`ma/jÅ evgw, (npa-1p; ref. John and saints)
GNT 1 John 4:20 eva,n tij ei;ph| o[ti VAgapw/ to.n qeo.n kai. to.n avdelfo.n auvtou/ mish/|( yeu,sthj evsti,n\ o` ga.r mh. avgapw/n to.n avdelfo.n auvtou/ o]n e`w,raken( to.n qeo.n o]n ouvc e`w,raken ouv du,natai avgapa/nÅ
NAS 1 John 4:20 If someone says, "I love God," and hates his brother, he is a liar; eva,n (cs; intro. 3rd class cond. +) ti.j (indef. pro./nm-s; "If someone/anyone/Whoever") ei;ph| le,gw (vsaa--3s) o[ti (cc; intro. direct quote, not translated) VAgapw/ avgapa,w (vipa--1s; "I keep on loving"; looks at a progressive state) to.n o` qeo.n qeo,j (d.a. + n-am-s) kai, (cc) mish/|( mise,w (vspa--3s; "hates/disregards/shuns application towards") auvtou/ auvto,j (npgm3s) to.n o` avdelfo.n avdelfo,j (d.a. + n-am-s; ref. fellow believer) evsti,n\ eivmi, (vipa--3s; "keeps on being") yeu,sthj (n-nm-s; "a liar/anti-truth") for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. ga,r (explanatory conj.; "for") o` (dnms+) mh, (neg. +) avgapw/n avgapa,w (adj. ptc./p/a/nm-s; "the one who does not love"; antecedent "someone") auvtou/ auvto,j (npgm3s) to.n o` avdelfo.n avdelfo,j (d.a. + n-am-s) o]n o[j (rel. pro./am-s) e`w,raken( o`ra,w (viPFa--3s; "he has seen") ouv (neg. +) du,natai du,namai (vipd--3s; "is not able/cannot") avgapa/nÅ avgapa,w (compl. inf./pa; "to love") to.n o` qeo.n qeo,j (d.a. + n-am-s) o]n o[j (rel. pro./am-s) ouvc ouv (neg. +) e`w,raken o`ra,w (viPFa--3s; "he has not seen")
GNT 1 John 4:21 kai. tau,thn th.n evntolh.n e;comen avpV auvtou/( i[na o` avgapw/n to.n qeo.n avgapa/| kai. to.n avdelfo.n auvtou/Å
NAS 1 John 4:21 And this commandment we have from Him, that the one who loves God should love his brother also. kai, (cc) tau,thn ou-toj (near dem. pro./af-s) th.n h` evntolh.n evntolh, (d.a. + n-af-s; "the commandment/precept/ordinance") e;comen e;cw (vipa--1p; "we keep on having") avpV avpo, (pAbl) auvtou/( auvto,j (npgm3s) i[na (intro. sub. final clause with force of purpose; "that") o` avgapw/n avgapa,w (d.a. + subs. ptc./p/a/nm-s; "the one loving") to.n o` qeo.n qeo,j (d.a. + n-am-s) avgapa/| avgapa,w (vspa--3s; "should or might love") auvtou/Å auvto,j (npgm3s) to.n o` avdelfo.n avdelfo,j (d.a. + n-am-s) kai, (adjunct.; "also")
1. John now reminds the believer explicitly that the principle of Divine love is not in existence and operative because of the attributes of our nature (STA), but that “We love, because He first loved us”.
2. As believers, we are only capable of this love because He first loved us.
3. Our love for God is based on the fact that He first initiated grace towards us when we were always under our STA and hostile towards God. Cp. 4:10
4. This is what makes this love special and unique in that it was an application based on grace. Cp. 3:1
5. Therefore, Divine love in nature and attributes is not dependent upon man’s own efforts to create it (religiosity/fundyism), but is a gift given to man as made available through Christ. Joh.3:16
6. The +V believer’s response to God’s love is of gratitude.
7. It is the adjusted believer that has maximum appreciation for all that God has provided to isolate the STA (SAJG, RBAJG, MAJG, GAP) and what this means in time and eternity (Divine good production and SG3).
8. We, as +V adjusted believers love, because we have maximum thanksgiving to God for providing us with eternal life, apart from any dependency upon us to contribute our own ideals, creations, viewpoints, morality, energies of the flesh, etc., for this perfect love to be a reality and operative in us.
9. It denotes maximum grace orientation to the POG.
10. That all the believer has to do is to RB and plug into the truth of the WOG in application to make love an experiential reality, we readily reciprocate by applying the grace of God to others.
11. When the believer applies Divine love, they are extending their thanksgiving to God for their so great salvation by sharing His love with others in application.
12. This example should influence how we deal with one another.
13. We don’t have to contrive any other methodology as to pleasing God, only just be honestly and truly grateful in application of His Word/word.
14. So many times the believer is compelled to think they have to engage in some emotional/mental gymnastic or physical genuflecting to express their love to God and others and all they need to do is be thankful by plugging into the grace of God (FHS) given to us. Cp.2Cor.4:15; Eph.5:18-21
15. We are constantly reminded of the nature of God’s love through the WOG, doctrinally correct songs, exhortation’s of others, etc.
16. That God’s love demands His nature and attributes initiated towards us for application, John again brings about a logical conclusion in vs.20, “If someone says, ‘I love God,’ and hates his brother, he is a liar”.
17. The term “hates” emphasizes a disregard for another as seen in noncompliance of isolating the STA in application of BD towards them.
18. While hatred is a characteristic of an unsaved state, believers operating under an unbridled STA (short and long term) also practice it.
19. That this individual is a liar harks back to a claim of fellowship, but yet are operating in darkness. Cp. 1:6
20. This statement in essence claims that you cannot fail the truth of BD in application and be isolating the STA (FHS) at the same time.
21. It is obedience to BD that establishes fellowship with God (starting with the SAJG and RB) and failure to obey manifests one under the rulership of the STA.
22. It is incompatible to claim a true love for God and at the same time fail to operate under Divine love in compliance to its nature and attributes (FHS and application of the veracity of His word) towards another.
23. One’s love for God and love for believers is inseparable.
24. Failure to isolate the STA and apply BD towards one another is failure to love God.
25. John further explains this principle in vs.20b, “for the one who does not love his brother whom he has seen, cannot love God whom he has not seen”.
26. That the Divine love we possess is invisible (I/HS, human spirit, resident BD), just as God is, the only means of evidence of its existence is in manifesting it in application towards those that are real and tangible.
27. God’s invisible attribute and nature of Divine love was evidenced by manifesting His Son to the world in application to provide us with salvation.
28. The extension of His love further proven among men is by the believer in turn applying towards others.
29. That God is spirit, the only way we can manifest true love for His Person is by applying His love towards one another.
30. We cannot reciprocate with a love towards that which we can’t see, if we don’t love what He loves and in the way He loves.
31. Whatever love one may profess they have, it is not with the kind of love that God in nature demands for reciprocation of fellowship as absolute light.
32. Our love for the absent party (the Father) is only real when we love in like terms of His Divine love towards one another.
33. The one who does not love his brother, whom God loves, cannot love the invisible God, with a love acceptable by Him.
34. This denotes that God’s attribute of Divine love of necessity demands overt application towards the object of love.
35. And those that fail to apply appropriately in this regards, fail to embrace God in application and fall short of loving Him.
36. This clause is characteristic of –V.
37. That our love is real and proven by our obedience in this regard is further stated in vs.21, “And this commandment we have from Him, that the one who loves God should love his brother also”.
38. Our love for God is measured by the commandments we keep, starting with isolation of the STA.
39. And under isolation of the STA, we GAP all of the royal imperatives necessary to apply towards each other and manifest our love for God. Cp.2:5
40. It is this clause that is characteristic of +V.