Exegetical and Hermeneutical Commentary of 1 John 4:6
We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.
6. We are of God ] ‘We’ with great emphasis, like ‘ye’ in 1Jn 4:4, in contrast to the false prophets. ‘We’ is probably not equivalent to ‘ye’, viz. all true believers: ‘we’ means the Apostles. See on 1Jn 4:14 and on 1Jn 1:4. The opposition here is not between true and false Christians, but between true and false teachers. Comp. 1Co 14:37.
he that knoweth God heareth us ] We might render, ‘He that increaseth in the knowledge of God’ ( ). Here once more we have that magisterial tone of Apostolic authority which is so conspicuous in the Prologue (1Jn 1:1-4). It underlies the whole Epistle, as it does the whole of the Fourth Gospel, but here and there comes to the surface. It is the quiet confidence of conscious strength. Comp. ‘He that is of God heareth the words of God; for this cause ye hear them not because ye are not of God’; and, ‘Every one that is of the Truth heareth My voice’ (Joh 8:47; Joh 18:37). For ordinary Christians to adopt this language is presumptuous sectarianism.
Note that, as usual, the antithesis is not exact: ‘he that knoweth God’ is balanced by ‘he that is not of God’; indicating that it is the child of God who comes by experience to know Him.
Hereby know we ] Literally, From this. A fresh sentence should begin here. It is not certain whether ‘from this’ refers to the whole section (1 6), or to the latter half (4 6), or only to the first half of 1Jn 4:6. In any case the meaning is, not that those who hear the Apostle have the Spirit of truth, while those who refuse to hear have the spirit of error; but that the Apostles have the Spirit of truth because God’s children hear them, while the false prophets have the spirit of error because the world hears them.
the spirit of truth ] The Holy Spirit; Joh 14:17; Joh 15:26; Joh 16:13: comp. 1Co 2:12, where the whole passage is very similar to this. It is not easy to determine whether the genitive ‘of truth’ expresses the character of the Spirit, as in ‘the Holy Spirit of promise’ (Eph 1:13), ‘the Spirit of grace (Heb 10:29), or the source, as in ‘the Spirit of God’ and ‘the Spirit of Christ’ (Rom 8:9; Rom 8:11). The Spirit is the Truth (1Jn 5:7), proceeds from Him who is the Truth (Joh 14:6; Joh 14:26), communicates and interprets the Truth (Joh 16:13-14).
Fuente: The Cambridge Bible for Schools and Colleges
We are of God – John here, doubtless, refers to himself, and to those who taught the same doctrines which he did. He takes it for granted that those to whom he wrote would admit this, and argues from it as an indisputable truth. He had given them such evidence of this, as to establish his character and claims beyond a doubt; and he often refers to the fact that he was what he claimed to be, as a point which was so well established that no one would call it in question. See Joh 19:35; Joh 21:24; 3Jo 1:12. Paul, also, not unfrequently refers to the same thing respecting himself; to the fact – a fact which no one would presume to call in question, and which might be regarded as the basis of an argument – that he and his fellow apostles were what they claimed to be. See 1Co 15:14-15; 1Th 2:1-11. Might not, and ought not, all Christians, and all Christian ministers, so to live that the same thing might be assumed in regard to them in their contact with their fellow-men; that their characters for integrity and purity might be so clear that no one would be disposed to call them in question? There are such men in the church and in the ministry now; why might not all be such?
He that knoweth God, heareth us – Every one that has a true acquaintance with the character of God will receive our doctrine. John might assume this, for it was not doubted, he presumed, that he was an apostle and a good man; and if this were admitted, it would follow that those who feared and loved God would receive what he taught.
Hereby – By this; to wit, by the manner in which they receive the doctrines which we have taught.
Know we the spirit of truth, and the spirit of error – We can distinguish those who embrace the truth from those who do not. Whatever pretensions they might set up for piety, it was clear that if they did not embrace the doctrines taught by the true apostles of God, they could not be regarded as his friends; that is, as true Christians. It may be added that the same test is applicable now. They who do not receive the plain doctrines laid down in the word of God, whatever pretensions they may make to piety, or whatever zeal they may evince in the cause which they have espoused, can have no well-founded claims to the name Christian. One of the clearest evidences of true piety is a readiness to receive all that God has taught. Compare Mat 18:1-3; Mar 10:15; Jam 1:19-21.
Fuente: Albert Barnes’ Notes on the Bible
1Jn 4:6
Hereby know we the spirit of truth, and the spirit of error
The time spirit and the Holy Spirit
I.
The time spirit. What the Germans call the Zeit Geist; the spirit of the world, and of the age in which we live. What is that spirit? 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. Till it can express itself, it is like a very lovely body without a soul. But it makes to itself a voice in the time spirit, and so 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 clime. This is an age of marvels. Here are scholars studying and speculating; inventors planning and contriving; politicians doing their best as architects of their own fortunes. Here be poets, and painters, mechanics and artisans; here are grand cities, growing grander year after year; here we have luxury, comfort, delights of all sorts, music, worlds shows, balls, dances, entertainments, with titles, dress, gala, and glory to the full. What is all this? A mere chaos of activities till the Zeit Geist speaks. To this it gives, what is needed, expression and interpretation; as the musician would say, it interprets the worlds psalm of the world life.
II. Is there then no other voice? Surely something is lacking here. There is such other voice: the voice of another spirit, greater than the time spirit. We name Him in the Creed when we say, and I believe in the Holy Ghost, the Lord and Giver of Life. This is the Spirit which speaks against the spirit of the age; which strengthens, purifies, and elevates, as the other weakens, corrupts, and depresses; whose utterances are wisdom and truth.
III. Such are the two spirits, which, on either side, perpetually address the soul of man. How shall we know them apart? Or rather what constitutes their difference? If is marked and strong. The time spirit preaches boastfully of man, of the world, of life; the Holy Spirit of sin, of righteousness, and of judgment. The spirit of the age applauds and flatters us; the Holy Spirit rebukes, reproves, convicts. The time spirit talks to us of the glory and greatness of man, of temporal things as all-sufficient, of the world as the measure of our destinies, of a free and reckless life without responsibility, faith, or fear. The Holy Spirit on the contrary, speaks of the sin of man, his weakness and corruption; of a righteousness which consists in faith, obedience, and self-denial, of a battle against the world, of a coming judgment on the earth and its guilty tenants. And this is the essential difference between the voices; the one bids to indulgence, the other to discipline; the one addresses the physical, the other the moral nature; the one displays the kingdoms of this world and all the glory of them, the other points to that straight and narrow gate through which we enter into the kingdom of heaven. There are strange fables and legends of the old time and of the new; stories of syrens, who, singing in their rock-bound coasts, drew hapless mariners to wreck and death before their cruel eyes; stories of melodies so sweet and strange, that men, if once they listened, straightway forgot home, and kindred, and all that ever they knew, and cared for nothing but to listen to that song forever. And we must choose what we will do; whether we will hearken to the syrens, and forget thenceforth all that ever we were taught of God and Christ, of sin and its dire penances temporal and eternal, of righteousness and its crown. Such is our choice; and it presses on us for a decision, since the time is short, and the fashion of this world passeth away. (M. Dix, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. We are of God] We, apostles, have the Spirit of God, and speak and teach by that Spirit. He that knoweth God-who has a truly spiritual discernment, heareth us-acknowledges that our doctrine is from God; that it is spiritual, and leads from earth to heaven.
Hereby know we the Spirit of truth] The doctrine and teacher most prized and followed by worldly men, and by the gay, giddy, and garish multitude, are not from God; they savour of the flesh, lay on no restraints, prescribe no cross-bearing, and leave every one in full possession of his heart’s lusts and easily besetting sins. And by this, false doctrine and false teachers are easily discerned.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
6. Wetrue teachers ofChrist: in contrast to them.
are of Godandtherefore speak of God: in contrast to “speak they of theworld,” 1Jo 4:5.
knoweth Godas hisFather, being a child “of God” (1Jn 2:13;1Jn 2:14).
heareth usCompare Joh18:37, “Every one that is of the truth, heareth My voice.”
Hereby (1Jo4:2-6); by their confessing, or not confessing, Jesus; by thekind of reception given them respectively by those who know God, andby those who are of the world and not of God.
spirit of truththeSpirit which comes from God and teaches truth.
spirit of errorthespirit which comes from Satan and seduces into error.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
We are of God,…. Not only as the chosen of God, the children of God, regenerated ones, and believers, but as ministers of the Gospel; they were chosen, and called, and sent of God to preach the Gospel, and were qualified for it, by gifts received from him, and had their doctrine from him, as well as their commission and mission: they were not of the world, and therefore did not speak of the world, nor things suited to worldly men; but being of God, they spoke the words of God, which were agreeable to him, which made for the glory of the three divine Persons, and were consistent with the divine perfections; which maintained the honour and dignity of the persons in the Godhead; which magnified the grace of God in salvation, and debased the creature:
he that knoweth God; not only as the God of nature and providence, but as in Christ, and that not only professionally, but practically; that has an experimental knowledge of him, that knows him as exercising lovingkindness, having tasted of his grace and goodness; that knows him so as to trust in him, and love him; for such a knowledge of God is meant, as has true real affection to him joined with it; so that it is he that loves his name, his glory, his truths, and his ordinances: he
heareth us: not only externally, constantly attending on the ministry of the word, as such do; but internally, understanding what is heard, receiving it in love, cordially embracing it, and firmly believing it, and acting according to it:
he that is not of God; who is not born of God, but is as he was when born into the world, and is of it: and who does not righteousness, nor loves his brother, nor confesses the divinity, humanity, and offices of Christ, and so is not on the side of truth, nor has the truth of grace in him; see 1Jo 3:10; such a man
heareth not us; he is a mere natural man, a carnal and unregenerate man; and such an one cannot attend on a Gospel ministry, or receive Gospel doctrines, which are with him senseless, stupid, and foolish notions, yea, foolishness itself; nor can he know and understand them through ignorance, and want, of a spiritual discerning; they are hard sayings, and he cannot hear, nor bear them; and when this is the case, it is a plain token of unregeneracy, and that such persons are not of God; see Joh 8:47.
Hereby know we the spirit of truth, and the spirit of error; the difference between truth and error; can distinguish one from another, and discern who are the true ministers of Christ, and who are the false teachers; for not only the word of God, the Scriptures of truth, are the test and standard, the touchstone to bring them to, and try them by; and the doctrines they severally bring show who they are; but even their very hearers distinguish them. Spirits, or men pretending to the Spirit of God, may be known in a great measure by their followers; they who have the spirit of error, and are of the world, they are followed, and caressed, and applauded by the men of the world, by unregenerate persons; they who have the spirit of truth, and are of God, they are heard and approved of, and embraced by spiritual men, by such who know God in Christ, and have tasted that the Lord is gracious.
Fuente: John Gill’s Exposition of the Entire Bible
We (). In sharp contrast with the false prophets and the world. We are in tune with the Infinite God. Hence “he that knoweth God” ( , present active articular participle, the one who keeps on getting acquainted with God, growing in his knowledge of God) “hears us” ( ). This is one reason why sermons are dull (some actually are, others so to dull hearers) or inspiring. There is a touch of mysticism here, to be sure, but the heart of Christianity is mysticism (spiritual contact with God in Christ by the Holy Spirit). John states the same idea negatively by a relative clause parallel with the preceding articular participle, the negative with both clauses. John had felt the cold, indifferent, and hostile stare of the worldling as he preached Jesus.
By this ( ). “From this,” deduction drawn from the preceding; only example in the Epistle for the common as in 4:2. The power of recognition (, we know by personal experience) belongs to all believers (Westcott). There is no reason for Christians being duped by “the spirit of error” ( ), here alone in the N.T., though we have (misleading spirits) in 1Ti 4:1. Rejection of the truth may be due also to our not speaking the truth in love (Eph 4:15).
Fuente: Robertson’s Word Pictures in the New Testament
He that knoweth [ ] . Lit., the one knowing : he who is habitually and ever more clearly perceiving and recognizing God as his Christian life unfolds. The knowledge is regarded as progressive and not complete. Compare Phi 3:12, and He who is calling (oJ kalwn, 1Th 5:24) also oJ ajgapwn he that loves (ver. 7).
Hereby [ ] . Not the same as the common ejn toutw (ver. 2). It occurs only here in the Epistle. En toutw is in this : ejk toutou from this. The former marks the residing or consisting of the essence or truth of a thing in something the apprehension of which conveys to us the essential nature of the thing itself. The latter marks the inference or deduction of the truth from something, as contrasted with its immediate perception in that something. Rev., by this.
The spirit of error [ ] . The phrase occurs nowhere else in the New Testament. Compare pneumasi planoiv misleading spirits, 1Ti 4:1.
Fuente: Vincent’s Word Studies in the New Testament
1) “We are of God.” John uses a double affirmative, “We, we are,” meaning absolutely are (Greek ek tou theou) out of God. Our nature, desires, and Divine attributes of faith, hope, and love have origin in Him, as born Sons of God.
2) “He that knoweth God heareth us.” (Greek ho ginosko). The one (anyone) knowing (Greek ton theon) the God, hears or (Greek akouei) gives heed to us.” John affirms that sheep follow and know the voice of other sheep and the shepherd. Those who love the voice of false teachers are themselves generally deceived or unsaved. Joh 10:3-4; Joh 10:14; Joh 10:27; Mat 7:17-23.
3) “Hereby know we the spirit of truth.” The thread of unity of thought continues from 1Jn 4:1. The Spirit of truth is in harmony with the Spirit inspired and recorded Word of truth. Joh 17:17. The same Spirit that inspired the Word also condemns spirits whose emissaries contradict the inspired Word of truth; Joh 16:13; Eph 6:10-18; 2Pe 3:1-3.
4) “And the Spirit of error.” There is a spirit of error (Greek planes) meaning delusion or deception, in the world of the unregenerated. 1Co 2:12-14; 1Co 2:16; 2Pe 3:17.
Fuente: Garner-Howes Baptist Commentary
6 We are of God Though this really applies to all the godly, yet it refers properly to the faithful ministers of the Gospel; for the Apostle, through the confidence imparted by the Spirit, glories here that he and his fellow-ministers served God in sincerity, and derived from him whatever they taught. It happens that false prophets boast of the same thing, for it is their custom to deceive under the mask of God; but faithful ministers differ much from them, who declare nothing of themselves but what they really manifest in their conduct.
We ought, however, always to bear in mind the subject which he here handles; small was the number of the godly, and unbelief prevailed almost everywhere; few really adhered to the Gospel, the greater part were running headlong into errors. Hence was the occasion of stumbling. John, in order to obviate this, bids us to be content with the fewness of the faithful, because all God’s children honored him and submitted to his doctrine. For he immediately sets in opposition to this a contrary clause, that they who are not of God, do not hear the pure doctrine of the Gospel. By these words he intimates that the vast multitude to whom the Gospel is not acceptable, do not hear the faithful and true servants of God, because they are alienated from God himself. It is then no diminution to the authority of the Gospel that many reject it.
But to this doctrine is added a useful admonition, that by the obedience of faith we are to prove ourselves to be of God. Nothing is easier than to boast that we are of God; and hence nothing is more common among men, as the case is at this day with the Papists, who proudly vaunt that they are the worshippers of God, and yet they no less proudly reject the word of God. For though they pretend to believe God’s word, yet when they are brought to the test, they close their ears and will not hear, and yet to revere God’s word is the only true evidence that we fear him. Nor can the excuse, made by many, have any place here, that they shun the doctrine of the Gospel when proclaimed to them, because they are not fit to form a judgment; for it cannot be but that every one who really fears and obeys God, knows him in his word.
Were any one to object and say, that many of the elect do not immediately attain faith, nay, that at first they stubbornly resist; to this I answer, that at that time they are not to be regarded, as I think, as God’s children; for it is a sign of a reprobate man when the truth is perversely rejected by him.
And by the way, it must be observed, that the hearing mentioned by the Apostle, is to be understood of the inward and real hearing of the heart, which is done by faith.
Hereby know we The antecedent to hereby, or, by this, is included in the two preceding clauses, as though he had said, “Hence the truth is distinguished from falsehood, because some speak from God, others from the world.” But by the spirit of truth and the spirit of error, some think that hearers are meant, as though he had said, that those who give themselves up to be deceived by impostors, were born to error, and had in them the seed of falsehood; but that they who obey the word of God shew themselves by this very fact to be the children of the truth. This view I do not approve of. For as the Apostle takes spirits here metonymically for teachers or prophets, he means, I think, no other thing than that the trial of doctrine must be referred to these two things, whether it be from God or from the world. (86)
However, by thus speaking he seems to say nothing; for all are ready to declare, that they do not speak except from God. So the Papists at this day boast with magisterial gravity, that all their inventions are the oracles of the Spirit. Nor does Mahomet assert that he has drawn his dotages except from heaven. The Egyptians also, in former times, pretended that all their mad absurdities, by which they infatuated themselves and others, had been revealed from above. But, to all this I reply, that we have the word of the Lord, which ought especially to be consulted. When, therefore, false spirits pretend the name of God, we must inquire from the Scriptures whether things are so. Provided a devout attention be exercised, accompanied with humility and meekness, the spirit of discernment will be given us, who, as a faithful interpreter, will open to us the meaning of what is said in Scripture.
(86) According to this view, “the spirit of truth” means the teacher of truth, and “the spirit of error” the teacher of error; and this is agreeable to the whole tenor of the context, the spirit throughout denoting the person who claimed, rightly or falsely, to be under the direction of the divine Spirit. “By this,” refers to what had been just stated, that is, that false teachers were of the world, and spake things agreeable to the worldly-minded, and were heard by the world, and that the true teachers were from God, and were heard or attended to by those who knew God, and were not attended to by such as were ignorant of him. It was by this statement which he had made, they could distinguish between the teacher of truth and the teacher of error. The teacher of truth was one from God, and was attended to by those who knew God, and not by those who knew him not; on the other hand, the teacher of error was from the world, preached what was agreeable to the men of the world, and was hearkened to by them. The order, as it is often the case, is inverted; the teacher of error, mentioned last, is described in the fifth verse, and the teacher of truth, mentioned first, at the beginning of the sixth. — Ed.
Fuente: Calvin’s Complete Commentary
6. We The utterers of the true apostolic traditions from Christ himself, as claimed with bold emphasis by our St. John in 1Jn 1:1-3. Hence here is the third test of the antichristic spirits the not hearing the true gospel history and doctrine, as maintained and declared by St. John and his fellow-apostles. Compare similar claim of St. Paul, 1Ti 1:11-20, with our notes. As the apostles were the true chosen witnesses and pupils of Jesus, their narrative of facts and statements of principles are solely authoritative. The heretics were outsiders. They took their systems from the spirit of the age the world mixed them with Christian dogma, and undertook to palm an unhistorical, unauthentic, pseudo-Christianity upon the Church.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘We are of God. He who knows God hears us. He who is not of God does not hear us. By this we know the spirit of truth, and the spirit of error.’
The question here is who are ‘we’?’ Does he mean ‘we Apostles’ of whom he is now the representative, or does he mean ‘we churches’, especially the duly appointed leaders. Either way his message is emphatic. ‘We are of God.’ Thus we have the truth. And those who know God hear us, because the anointing within them reveals to them the truth through the word. On the other hand there are some that do not hear us. This demonstrates that they are not of God. That is how the Spirit of truth and the spirit of error can be detected, by whether such men speak in accordance with the true men of the Spirit, with the true Apostolic doctrine.
‘The spirit of error’ is probably intended to cover all angles, whether the prophets’ own spirits, or possessing spirits, or the Evil One himself. All are part of the ‘spirit of error’, the movement and trend in the world towards error.
Having dealt with the question of false prophets, and the importance of establishing the truth about Jesus Christ, John now moves on to deal in much more detail with the question of love within the Christian communities, and its source.
Fuente: Commentary Series on the Bible by Peter Pett
1Jn 4:6. We are of God: When the apostles had given clear proofs of a divine mission, by numerous and beneficent miracles which they worked; by the exercise of various spiritual gifts themselves, and by imparting spiritual gifts and miraculous powers to others; when their lives were so holy, their labours so disinterested, their sufferings so great and numerous, their doctrine so excellent, and their proofs of a divine mission so many and evident,they might justly say, we are of God: He that knoweth God, heareth us; he that is not of God, heareth us not.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Jn 4:6 . ] Antithesis of , 1Jn 4:5 ; either specially John and the other apostles (Storr, Dsterdieck, Brckner, Braune, etc.) as the true teachers, or believers generally (Calvin, Spener, Lcke, de Wette, etc.); in favour of the former interpretation is the fact that believers are addressed in this section in the second person, together with the following , as also the antithesis to indicates teachers.
With we are to supply, according to 1Jn 4:5 , the thought ; the following words: , contain the proof of the thought just expressed.
. forms the antithesis of , and is synonymous with . , for it is only he who is a child of God that possesses the true knowledge of God. According to Lcke and others, the apostle means by this those to whom belongs the “ general , i.e. the divine impress and instinct, which is the condition of childhood of God in Christ; ” but the expression itself is opposed to this, for the knowledge of God is necessarily conditioned by faith in Christ.
In the second clause: . , forms the antithesis to . . This is the antithesis between “world” and “church of the children of God.”
In the concluding clause: , it is to the immediately preceding thought that refers. According to the usual view, with which Dsterdieck agrees, the sense of this passage is: He who hears the apostles shows thereby that the is in him; he who, on the contrary, does not hear them, shows that the . is in him; it is in his relation to the apostolic teaching that any one shows of what spirit he is the child. [259] But, according to the train of thought in this section, it is not the spirit of the hearers , but that of the teachers that is the subject (so also Myrberg and Braune); the sense therefore is: That the prevails in the false prophets, may be known by this, that the world hears them; that in us, on the contrary, the dwells, may be perceived by this, that those who know God, i.e. the children of God , hear us. The . cannot be in him whom the world hears, nor can the . be in him whom the children of God hear; Braune: “the . is certainly in him whom the world hears, and the . in him whom the children of God hear.”
; comp. Joh 14:17 ; Joh 15:26 ; Joh 16:13 ; a description of the Holy Ghost, inasmuch as He not only produces a knowledge of the truth, but “makes the truth His very nature” (Weiss). [260] . , the spirit that emanates from the devil, which seduces men to falsehood and error; comp. chap. 1Jn 1:8 ; 1Th 2:3 ; 1Ti 4:1 .
[259] Luther: “If we hear God’s true messengers, that is a plain token of true religion; if, however, we despise and mock them, that is a plain token of error.”
[260] The thought of this passage corresponds with that of Joh 10:3-5 , where Christ appeals for a proof that He is the Good Shepherd to the fact that the sheep know and hear His voice, whilst they do not know the voice of the stranger, and flee from it.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2454
THE SPIRIT OF TRUTH, AND THE SPIRIT OF ERROR
1Jn 4:6. Hereby know we the spirit of truth, and the spirit of error.
IN matters of eternal moment, every man must think for himself. We should take nothing upon trust; but bring to the test of Scripture the doctrines we hear, and the persons who profess to instruct us in the mind of God. This may appear presumptuous, in persons who have not made theology their peculiar study: but it is not presumptuous in any one who has the Scriptures in his hands, and a Divine Instructor to apply to. It was to the Church at large, and not to any particular person, that St. John said, Beloved, believe not every spirit; but try the spirits, whether they be of God. Even in the apostolic age, many false prophets had gone out into the world: and certainly there are not a few at this day, who, whilst they profess to preach the Gospel, hold forth an extremely erroneous standand of truth and duty. But the Gospel itself affords us a sufficient test, whereby to try whatever is set before us. Moreover we should feel the same jealousy respecting ourselves, and use the same precautions in estimating our own character. There is a spirit of truth; but there is also a spirit of error: and the two may easily be mistaken for each other; and, through that mistake, a most erroneous judgment be formed of our conduct. To keep you from any such mistakes, I will shew,
I.
The different spirits by which men are actuated
There is, in some, a spirit of truth
[In some there is a simplicity of mind, that desires nothing but what is right and true. They are open to conviction: they will weigh with candour whatever is set before them: they will not knowingly harbour any prejudices or prepossessions. They take pains to acquire knowledge: they, in particular, search into the fountain of all knowledge, the book of God: and, conscious of their need of divine instruction, they will look up to God for the teachings of his Spirit, and readily submit to whatever they find to be his revealed will. They are like Cornelius, who, though a heathen, hesitated not to send for Peter, who was a Jew, and to receive without gainsaying all that that divine instructor was commissioned to reveal.]
There is, in others, a spirit of error
[There is in some a perverseness of mind, which, instead of affecting truth, loves rather paradox and disputation. There is in them an inaptitude to receive instruction. They have certain principles in their mind, which bias them on all subjects; and they have a certain pleasure in being singular. Things which are plain and obvious to others are not so to them, because their minds are fertile in supplying objections: to find which, they will travel far out of their road; and, having found them, they will lay a far greater stress on them than such trifling difficulties can in any way deserve. Hence, on almost all subjects, they are at issue with their nearest friends, unless indeed they have prevailed to draw others into the same vortex with themselves.]
But, as these imagine themselves to be influenced by a very opposite spirit, it will be proper for us to inquire,
II.
How we are to discriminate between them
As in natural substances we may, by a chemical process, discover of what they are compounded; so may we, by the application of certain tests, find how far the foregoing ingredients enter into the composition of our minds. In the context, two tests are proposed; namely, the world, and the Gospel; and by these we may know the two different spirits which we have been considering.
1.
Take the world, then, as a test
[If we have a spirit of truth, there will be a readiness to see and acknowledge the vanity of all things here below. The whole world, and all that it contains, will appear to us lighter than vanity itself. Its views will appear erroneous in the extreme: its habits, altogether contrary to the mind of God. Eternity will be taken into the account in every estimate of the things of time; and every thing be viewed with a direct reference to that.
On the other hand, let the world be brought as a test to one who is blinded by a spirit of error; and how manifest will be the delusion under which he is labouring! He cannot see that the world is so vain or so mistaken as enthusiasts imagine: there is nothing so evil in its ways: its pursuits are highly rational; its pleasures altogether innocent; its friends and votaries in a state of acceptance with God. Nothing in it is to be condemned, except its excesses and its crimes. In a word, as the Pharisees derided our Lord when he spake of covetousness, because they were covetous, so the man who is led by a spirit of error shuts his eyes against the plainest truths, and will admit nothing which thwarts his own worldly and carnal inclinations.]
2.
Take the Gospel as a test
[This is still more calculated to try the hidden dispositions of the soul. If we are actuated by a spirit of truth, we shall receive whatever God has spoken in his word, as little children. We shall not dispute against it, because it does not accord with our pre-conceived opinions; but shall rather form our opinions from it, than presume to sit in judgment upon it. The deepest truths which are there revealed will not offend us. It will be no stumbling-block to us, to find that God himself has become incarnate, and died upon the cross under the guilt of his creatures sins: our only inquiry will be, Is this revealed? if it be, then is it true, whether we can understand it or not. Nor shall we be averse to the way of obtaining salvation simply by faith in Christ; because, if it be pointed out as the only way of access to God, and the only means of obtaining blessings from him, then is it with all readiness and humility to be complied with, nor will a thought be suffered to rise against it. This is the honest and good heart, which our blessed Lord commends as the proper soil wherein to sow the seed of life, and as the principle which we must cultivate with all possible care.
But far different will be the conduct of one who is carried away by a spirit of error. The blessed word of God to him is rather a field wherein to exercise and display his own ingenuity. Nothing is acceptable to him that does not commend itself to his reason: he sits in judgment upon every thing, pronouncing this reasonable, and that unreasonable; and the great mystery of redemption, through the blood and righteousness of our incarnate God, he regards as foolishness. This is the spirit of Arians, and Socinians, and numberless others, who, instead of receiving the sacred oracles with the simplicity of a little child, deal with them as they would with a merely human composition; receiving what they like, merely because it accords with their own views, and rejecting all the rest as erroneous and absurd.
Thus by these tests we may distinguish what spirit we are of. They call into action the hidden principles of the heart; and give occasion for the manifestation of them, in a way that is clear, and that admits of no doubt.]
Let me now proceed to mark,
III.
The importance of distinguishing them aright
A just discernment of these spirits will enable us,
1.
To account for the conduct of others
[It appears strange, at first sight, that a religion so worthy of God, and so suitable to man, as Christianity is, should not be readily received, and universally obeyed. How can it be, that its principles should be so generally controverted, and its practice so generally condemned? Is there any want of evidence, that the religion itself is from God? or, is there any thing really unreasonable in a life of faith and holiness? No: the fact is, that the pride of human nature is averse to receive a free salvation; and the corruption of human nature knows not how to bear the restraints which the Gospel imposes on it. Hence the spirit of man rises against the Gospel itself; and either fashions it to a standard of his own, or rejects it altogether, as unworthy to be received. Here then, at once, we see whence it is that worldlings continue worldly, and infidels retain their infidelity. They say in their hearts, Who is lord over us? They hate to be reformed: they hold fast deceit: they shut their eyes against the light: they cast Gods word behind them; and say, in effect, We will not have this man, the Lord Jesus Christ, to reign over us. This explains that phenomenon which proves such a stumbling-block to Jews and Gentiles. They say, If your religion be so clear, whence is it that there is such a diversity of opinions respecting it? The answer is, Amongst those who are humble and contrite, there is no difference as to any fundamental part of doctrine, or practice: and, if there be amongst others, it is because they are led away by a spirit of error, and blinded by the god of this world.]
2.
To form a correct judgment of our own
[To attain a knowledge of ourselves, we must diligently mark our own motives and principles of action. We see in others a bias; and we must observe how far there may be any undue influence upon our own minds. If we will candidly examine ourselves, we shall see that, in ten thousand instances, there is a leaning to self, through the workings of pride, or interest, or passion; and that, to be perfectly impartial in our views and actions, is an attainment of no common magnitude. To have no wish but to conform ourselves to the will of God, is a measure of grace that is but rarely found; so rare is a spirit of truth in its full extent, and so prevalent a spirit of error. Hence there is no man who has not occasion to humble himself for his defects; nor any who has not to watch continually against the deceitfulness of his own heart.]
Let me further IMPRESS this subject on your minds, by adding,
1.
A word of caution
[The persons who most need to have this subject brought home to their own hearts, are the most backward to bestow a thought upon it; so blinded are they by the very evil against which they ought to guard. But I would affectionately remind them, that confidence in error will not make error cease to be what it is; and that a pertinacity in error may cause God to give them over to judicial blindness and hardness. We read, that God gives over some to a strong delusion, to believe a lie, that they may be damned, because they believe not the truth, but obey unrighteousness [Note: 2Th 2:11-12.]. Their believing a lie does not make it true; nor does its being a delusion prevent their being damned for yielding to it. O brethren! provoke not God so to abandon you; but beg of him to give you more simplicity of mind, and to put truth in your inward parts.]
2.
A word of advice
[You know, that in natural substances there are a great variety of component parts, which are hidden from the natural eye; but which, as we have before hinted, may, by a chemical process, be brought to view. By the application of certain tests, the parts may be separated, and new combinations of them be formed. In like manner, by the application of tests to your souls, you may discover the hidden principles of your hearts. See what it is to which your mind has an affinity: mark what it embraces; and what, on coming into contact with some other thing, it is disposed to relinquish. There are both flesh and spirit in the renewed man; and, by diligent observation of the way in which they are called into action, and of the degree in which they operate, you may ascertain your real character before God. If the world drives out spiritual considerations, and more tenaciously occupies the mind, you will see reason for self-abasement before God. If, on the contrary, the blessed truths of the Gospel readily fill your mind, and exclude the world, then have you reason for gratitude and thanksgiving. We are assured that they who are after the flesh, do mind, and savour, the things of the flesh; but they that are after the Spirit, the things of the Spirit. Try then yourselves by these tests, and examine carefully your state before God [Note: , 2Co 13:5 and again 1Th 5:20.]: for, if your own heart condemn you, God is greater than your heart, and knoweth all things; but if your heart condemn you not, then have you confidence towards God.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
6 We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.
Ver. 6. Heareth us ] Christ’s sheep are rational; they can discern his voice from that of a stranger, and will hear it not with that gristle only that grows upon their heads, but with the ear of their soul, which trieth doctrines as the mouth doth meat, Job 34:3 , and knoweth the spirit of truth and the spirit of error.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 .] contrast . We (emphatic, as opposed to them: but who are meant? The Apostles and their companions in the ministry, or all believers? Or again, all teachers of God’s truth, the Apostles included? It is hardly likely that the wider meaning has place here, seeing that 1) he has before said ?James , , 2 ) he is here opposing one set of teachers to another. On the other hand, it is not likely that he should confine what is said to the Apostles only: such as are mentioned with praise in 3Jn 1:5-8 would surely be included) are of God (see above): he that knoweth (pres.: apprehendeth: hath any faculty for the knowledge of. The Apostle sets in the place of , as belonging more immediately to the matter in hand, the hearing, and receiving more knowledge. This , the apprehension and recognition of God, is the peculiar property of God’s children, not any natural faculty in which one unrenewed man differs from another. All rationalistic interpretations of these words, e. g., that of Socinus, Schlichting, al. “animi probitas et studium ea faciendi qu Deo probantur,” are quite beside the purpose) God heareth us: he who is not of God doth not hear us (here we must remember carefully, what the context is, and what its purpose. The Apostle is giving a test to distinguish, not the children of God from those who are not children of God, but the spirit of truth from the spirit of error, as is clear from the words following. And this he does by saying that in the case of the teachers of the truth, they are heard and received by those who apprehend God, but refused by those who are not of God. It is evident then that these two terms here, , and , represent two patent matters of fact, two classes open and patent to all: one of them identical with the above: the other consisting of those of whom it is said above, , , ch. 1Jn 2:13-14 . How these two classes are what they are, it is not the purpose of this passage to set forth, nor need we here enquire: we have elsewhere tests to distinguish them, ch. 1Jn 3:9-10 , and have there gone into that other question. We have a striking parallel, in fact the key to these words, in the saying of our Lord to Pilate, Joh 18:37 ). From this (viz., not, as Dsterd., al., the whole foregoing train of circumstances; nor, those tests proposed in 1Jn 4:2-3 ; but the facts set forth in 1Jn 4:5-6 ; the reception of the false teachers by the world the reception of the true teachers by those that apprehend God, and their rejection by those who are not of God: as Schlichting, who however means the words in his rationalistic sense, “ex assensu et dissensu proborum et improborum.” The same point is touched by our Lord in Joh 10:8 , ) we know (in this unemphatic first person the Apostle includes his readers: we, all God’s children. , distinguish, recognize , as so often) the Spirit of truth (the Spirit that cometh of God and teacheth truth: see reff.) and the spirit of error (the spirit that cometh of the devil, teaching lies and seducing men into error: see ch. 1Jn 1:8 , 1Jn 2:26 ).
Fuente: Henry Alford’s Greek Testament
1Jn 4:6 . Conversely, those who are getting to know God, understand the language of His messengers and listen to it. , i.e , from their hearkening or not hearkening. Men’s attitude to the message of the Incarnate Saviour ranks them on this side or on that on God’s side or the world’s. Of course St. John does not ignore St. Paul’s (Eph 4:15 ). The message may be the truth and be rejected, not because of the hearers’ worldliness, but because it is wrongly delivered not graciously and winsomely. Cf. Rowland Hill’s anecdote of the preaching barber who had made a wig for one of his hearers badly made and nearly double the usual price. When anything particularly profitable escaped the lips of the preacher, the hearer would observe to himself: “Excellent! This should touch my heart; but oh, the wig!” see note on 1Jn 1:8 . . , “the spirit that leadeth astray”.
Fuente: The Expositors Greek Testament by Robertson
Hereby = From (App-104.) this.
spirit. App-101.
of truth. Genitive of character, or relation. App-17.
truth. See 1Jn 1:6.
spirit. App-101. of error. Genitive of character, as above.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] contrast. We (emphatic, as opposed to them: but who are meant? The Apostles and their companions in the ministry, or all believers? Or again, all teachers of Gods truth, the Apostles included? It is hardly likely that the wider meaning has place here, seeing that 1) he has before said ?James , , 2) he is here opposing one set of teachers to another. On the other hand, it is not likely that he should confine what is said to the Apostles only: such as are mentioned with praise in 3Jn 1:5-8 would surely be included) are of God (see above): he that knoweth (pres.: apprehendeth: hath any faculty for the knowledge of. The Apostle sets in the place of , as belonging more immediately to the matter in hand, the hearing, and receiving more knowledge. This , the apprehension and recognition of God, is the peculiar property of Gods children, not any natural faculty in which one unrenewed man differs from another. All rationalistic interpretations of these words, e. g., that of Socinus, Schlichting, al. animi probitas et studium ea faciendi qu Deo probantur, are quite beside the purpose) God heareth us: he who is not of God doth not hear us (here we must remember carefully, what the context is, and what its purpose. The Apostle is giving a test to distinguish, not the children of God from those who are not children of God, but the spirit of truth from the spirit of error, as is clear from the words following. And this he does by saying that in the case of the teachers of the truth, they are heard and received by those who apprehend God, but refused by those who are not of God. It is evident then that these two terms here, , and , represent two patent matters of fact,-two classes open and patent to all: one of them identical with the above: the other consisting of those of whom it is said above, , , ch. 1Jn 2:13-14. How these two classes are what they are, it is not the purpose of this passage to set forth, nor need we here enquire: we have elsewhere tests to distinguish them, ch. 1Jn 3:9-10, and have there gone into that other question. We have a striking parallel, in fact the key to these words, in the saying of our Lord to Pilate, Joh 18:37). From this (viz., not, as Dsterd., al., the whole foregoing train of circumstances; nor, those tests proposed in 1Jn 4:2-3; but the facts set forth in 1Jn 4:5-6; the reception of the false teachers by the world the reception of the true teachers by those that apprehend God, and their rejection by those who are not of God: as Schlichting, who however means the words in his rationalistic sense, ex assensu et dissensu proborum et improborum. The same point is touched by our Lord in Joh 10:8, ) we know (in this unemphatic first person the Apostle includes his readers: we, all Gods children. , distinguish, recognize, as so often) the Spirit of truth (the Spirit that cometh of God and teacheth truth: see reff.) and the spirit of error (the spirit that cometh of the devil, teaching lies and seducing men into error: see ch. 1Jn 1:8, 1Jn 2:26).
Fuente: The Greek Testament
1Jn 4:6. , we are) Understand, on this account we speak from [of] God.- , from this) which is stated in 1Jn 4:2-6.
Fuente: Gnomon of the New Testament
We are: 1Jo 4:4, Mic 3:8, Rom 1:1, 1Co 2:12-14, 2Pe 3:2, Jud 1:17
he that knoweth: 1Jo 4:8, Luk 10:22, Joh 8:19, Joh 8:45-50, Joh 10:27, Joh 13:20, Joh 18:37, Joh 20:21, 1Co 14:37, 2Co 10:7, 2Th 1:8
Hereby: 1Jo 4:1, Isa 8:20
the spirit of truth: Joh 14:17, Joh 15:26
and: Isa 29:10, Hos 4:12, Mic 2:11, Rom 11:8, 2Th 2:9-11
Reciprocal: 1Ki 22:22 – a lying spirit 2Ch 18:21 – General Hos 2:20 – and Luk 6:26 – when Joh 8:23 – ye are of Joh 10:5 – General Joh 10:26 – because Joh 16:13 – Spirit Joh 17:3 – this Joh 17:14 – they Act 17:11 – and searched 1Jo 3:10 – is 1Jo 4:12 – love one 1Jo 5:18 – whosoever
Fuente: The Treasury of Scripture Knowledge
1Jn 4:6. We has special reference to John and the other apostles because they had been inspired to write the truth. To know God means to have come into close fellowship with Him by obedience to the word that was given by the Spirit. All such persons would logically be inclined to hear the apostles. The conflict between truth and error still is the concern of the apostle. That conflict is determined by whether a man is of God or of the world.
Fuente: Combined Bible Commentary
4:6 {5} We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the {e} spirit of truth, and the spirit of error.
(5) He testifies to them that his doctrine and the doctrine of his companions, is the assured word of God which of necessity we have boldly to set against all the mouths of the whole world, and thereby discern the truth from falsehood.
(e) True prophets, against whom are false prophets, that is, those who err and lead others into error.
Fuente: Geneva Bible Notes
"We" probably refers to the apostolic eyewitnesses, as in 1Jn 1:1-4, but it probably also includes all the faithful. Those believers who "know" God intimately respond positively to the teaching of the apostles. By apostolic doctrine we know whether any teaching is truth or error, namely, having its source in the Holy Spirit or Satan, the motivating spirit of the world. The way to distinguish truth from error is to compare it with what the Scriptures teach.
"When people confess that Jesus came in the flesh, when they hear God speak to them in the gospel of his Son and are obedient to it, then the ’Spirit of truth’ has been present and active. When people deny the gospel, when they will not hear it as God’s Word and will not confess that Jesus Christ has come in the flesh, then ’the spirit of falsehood’ has been at work." [Note: Barker, p. 341.]
"Since John issues warnings to his readers against being taken in by the false teachers (1Jn 2:24; 2Jn 1:7-11), he appears to have reckoned with the possibility of true believers going astray." [Note: Marshall, p. 210.]