Exegetical and Hermeneutical Commentary of 1 John 4:4
Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.
4. Ye are of God ] As in 1Jn 2:20 the Apostle passes abruptly from the false teachers to his true children with an emphatic pronoun, made still more emphatic here by the asyndeton. Ye, in marked contrast to them, are of God.
and have overcome them ] By withstanding the seducers they have proved their superiority. In the masculine ‘them’ ( ) the Apostle passes from the antichristian spirits to the false prophets who are their mouth-pieces. Comp. ‘And a stranger will they not follow, but will flee from him; for they know not the voice of strangers’ (Joh 10:5): thus the stranger is defeated.
because greater is He that is in you ] Not in their own strength has the victory been won, but in His whose word abideth in them (1Jn 2:14). It is precisely for this reason that they may have confidence against all spiritual enemies: it is not confidence in themselves (1Co 15:57 especially Eph 6:10-17).
he that is in the world ] ‘The ruler of this world’ (Joh 12:31), the devil, the father of these lying teachers (1Jn 3:10; Joh 8:44), whose works Christ came to destroy (1Jn 3:8). By saying ‘in the world’ rather than ‘in them’, the Apostle indicates that they belong to ‘the world’. “S. John constantly teaches that the Christian’s work in this state of probation is to conquer ‘the world’. It is, in other words, to fight successfully against that view of life which ignores God, against that complex system of attractive moral evil and specious intellectual falsehood which is organized and marshalled by the great enemy of God, and which permeates and inspires non-Christianized society” (Liddon).
Fuente: The Cambridge Bible for Schools and Colleges
Ye are of God – You are of his family; you have embraced his truth, and imbibed his Spirit.
Little children – Notes, 1Jo 2:1.
And have overcome them – Have triumphed over their arts and temptations; their endeavors to draw you into error and sin. The word them in this place seems to refer to the false prophets or teachers who collectively constituted antichrist. The meaning is, that they had frustrated or thwarted all their attempts to turn them away from the truth.
Because greater is he that is in you, than he that is in the world – God, who dwells in your hearts, and by whose strength and grace alone you have been enabled to achieve this victory, is more mighty than Satan, who rules in the hearts of the people of this world, and whose seductive arts are seen in the efforts of these false teachers. The apostle meant to say that it was by no power of their own that they achieved this victory, but it was to be traced solely to the fact that God dwelt among them, and had preserved them by his grace. What was true then is true now. He who dwells in the hearts of Christians by his Spirit, is infinitely more mighty than Satan, the ruler of the darkness of this world; and victory, therefore, over all his arts and temptations may be sure. In his conflicts with sin, temptation, and error, the Christian should never despair, for his God will insure him the victory.
Fuente: Albert Barnes’ Notes on the Bible
1Jn 4:4-5
Ye are of God, little children, and have overcome them: because greater is He that is in you, than he that is in the world
The advantages of truth, in opposition to error
I.
Divine truth carries greater evidence along with it.
1. The doctrines which are from God have a more intrinsical goodness in them, and teach such things as are most worthy of God, and more likely to proceed from Him.
2. The external confirmation of Divine doctrines is greater and carries more conviction along with it. By external confirmation I mean chiefly that of miracles.
3. Besides the goodness of the doctrines which are from God, and the external confirmation of them by miracles, the Spirit of God doth likewise illuminate good men, and those who are desirous to know the truth, and hath promised to lead them into it, and to assist them in discerning between truth and falsehood (Joh 7:17).
II. The motives which good men have to persuade them to adhere to truth and holiness are more powerful than the motives to the contrary. The believing that Jesus is the Son of God infers the belief of His doctrine, and consequently of that eminent part of it, the eternal recompense of another world, which, whosoever firmly believes, will be able to resist and overcome all the temptations of this world.
III. Those who sincerely embrace and obey the truth of God have a greater assistance and are acted by a more powerful spirit and principle, than, that which is in the world.
1. There are these two principles in the world, the Spirit of God and the devil, very active and powerful, the one in good, the other in bad men.
2. The Spirit of God which is in good men is greater than he that is in the world: He is more able and ready to assist men to good purposes than the devil is to tempt and help forward that which is evil.
(1) The Spirit of God is more powerful than the devil.
(2) The Spirit of God is as willing to assist men to good purposes as the devil is to the contrary.
(3) The Spirit of God hath a more free and immediate access to the minds of good men, and a more intimate conjunction with, and operation upon them, than the devil.
3. In what ways the Spirit of God doth move and assist good men.
(1) By exercising good motions in us, and enabling us to bring them to effect.
(2) By supporting us under persecution for religion. (Abp. Tillotson.)
The Spirit of Christ in us greater than the spirit of antichrist in the world
1. He that is in the world is great. And his greatness lies in this, that he operates in a two-fold way. He forms and fashions the world spiritually; and he finds for it, or makes for it, appropriate and congenial spiritual food. The world, in a sense, lives, and moves, and has its being, in him. He is in it as the spring of its activities, the dictator of its laws, the guider of its pursuits and pleasures; in a word, the ruler of its darkness. The darkness of its deep alienation from God, he rules. And he rules it very specially for the purpose of getting the world to be contented with an image, instead of the reality, of godliness. He takes advantage of whatever may be the worlds mood at the time, as regards God and His worship, throws himself into it, controlling or inflaming it, as he may see cause, so as to turn it to his own account. And then he contrives to bring under his sway prophets or teachers, not always consciously false, often meaning to be true, able men, holy men, men of God and of prayer, preeminently so it may be. And bringing into contact the world which he has doctored and the doctors whom he has tutored, he adjusts them skilfully to one another. He causes his teachers, perhaps insensibly, to draw much of their inspiration from the particular world which, as to its religious bias, he has influenced with an eye to their teaching. And so they are of the world; therefore speak they of the world, and the world heareth them.
II. But greater is He that is in you, little children, for He is the Lord God Almighty. He is strong; and He strengthens you with might by His Spirit in the inner man; Christ dwelleth in your heart by faith; and you being rooted and grounded in love. He is strong; and He makes you strong; strong in holding fast the form of sound words, and contending earnestly for the faith once delivered unto the saints; strong in cleaving to the truth as it is in Jesus; strong in your real, personal, close, and loving acquaintance with Him, whom to know is life eternal. He who is in you is God; God abiding in you; giving you the Spirit. He is in you; not merely on your side, at your right hand, around you; but within you. He is working in you; so working in you as to secure your safe triumph, in this great fight of truth against error, over the world and him who is in it. (R. S. Candlish, D. D.)
The secret of overcoming Satan
He that is in you, refers to God, and He that is in the world, refers to the devil; and the first thought that strikes us is that there is no attempt in the Bible to deny or dispute the greatness of Satan.
I. First, then, let us consider the greatness of Satan so that we may understand the character of the adversary whom we have to contend with. The Bible represents Satan as the head of a great army of foes. If you examine the Epistles to the Ephesians and Colossians, you will find there seem to be seven grades of fallen angels, as there are seven grades of unfallen angels. We read of Principalities, Powers, Dominions, Authorities, Rulers, Thrones, Wicked Spirits, etc., and above them all, as I believe, there is a rank of arch angels, or chief angels. So we are to imagine Satan as the highest over all the ranks of fallen angels. Suppose that, for instance, one of the provinces or colonies of Great Britain should rebel and cut loose from the parent government; it might carry into its rebellion all its officers, from its governor-general down to the mayors of its cities, and even its police magistrates; and apparently when this great rebellion took place among the angels of God they carried over into their revolt the ranks they had before rebellion came among them, so that Satan is a chief demon, an evil spirit, a fallen angel of tremendous power. Then, again, Satan has marvellous wisdom and knowledge. He knows how to reach the human soul; he knows how to deceive you and mislead you. When the Duke of Richmond presented his report about fortifications, Sheridan said, I compliment the noble president on his talents as an engineer, which were strongly evinced in planning and constructing that paper He has made it a contest of posts, and conducted his reasoning not less on principles of trigonometry than of logic. There are certain assumptions thrown up like advanced works to keep the enemy at a distance from the principal object of debate; strong provisos protect and cover the flanks of his assertions, and his very queries are his casemates. And Satan is a civil engineer. He constructs his fortifications to make the evil strong and repel the good. And so, as he is a demon of marvellous power and wisdom, is he also formidable in his familiarity with evil, and it is this that constitutes the great hold of Satan over the human soul. Remember that he has in himself the very secrets of hell.
II. Yet notwithstanding this, we are bidden to remember that He that is in you is greater than he that is in the world. Conceding the greatness of Satan, let us look for a moment at the superior greatness of Jesus Christ. In the first place, Jesus Christ has all power. Satan has great power, but not omnipotence. Christ is not only a God of all power, but He is a God of all wisdom. Satan is very wise, but he is not omniscient, and Christ is. Then Jesus Christ is everywhere present. He is in your heart, and in my heart, and the heart of every disciple, by the Holy Spirit, so that of a true child of God we may still say, He that is in you is greater than he that is in the world, since He is the all-powerful, the all-wise, and the all-present God. And, then, remember that Jesus Christ represents perfect holiness, and holiness, like the light of the sun, positively dispels the darkness, that is to say infinite holiness repels evil and drives evil to the wall; and in the great ages to come, when Christ shall be crowned as King, we shall find darkness absolutely dispersed and light pervading the moral universe.
II. What is the secret of our possession and exercise of this overcoming power? We are told in this epistle that there are three secrets of overcoming power (1Jn 2:14; 1Jn 3:8-9; 1Jn 3:24). The first secret is, the Word of God abides in you. The second is the seed of God abides in you; and the third is God Himself abides in you. Now look successively at these three secrets. The Word of God is represented in the Scriptures as the sword of the Spirit, a two-edged sword. A Damascus scimitar has but one sharp edge and a dull back. Hence you can hew with a scimitar, but you cannot thrust with it successfully. But when you have two edges to a sword, and each side is keen, you can cut both ways with such a blade; and the two keen edges unite in one burning point, and you can thrust with such a sword. And so the Word of God is represented as having two keen edges and one burning piercing point. Again, it is represented as a living sword. The Word of God is quick, i.e., alive and powerful, and sharper than any two-edged sword. Knowing the Word, and having it in your heart, you shall find that Word going forth like a two-edged sword out of your mouth, a living sword, and a powerful sword, that hews men to pieces before God, and lays bare their thoughts and intents. Secondly, the seed of God abides in the child of God. The seed represents the living principle. I suppose you are all familiar with certain great facts of nature. You know how, for instance, in the vegetable world the seed is the most carefully preserved and guarded of all the products of plant life. Here is a little plant growing up and putting out its branches and leaves, and by and by its flowers. The flowers may be very beautiful and very fragrant, and you may value them and consider them the finest products of the plant, but, if I may use such language, the plant does not so regard them. The thing the plant cares most for in the economy of nature is not root nor stem, is not beauty nor blossom, nor even fruit, but seed. Now the teed in the plant and the seed in the animal represents not only the highest products of life, but the means of producing and propagating life, and therefore the seed is the most precious thing in nature. And how significant it is that the principle of life in God which represents the highest perfection of Deity and represents the means by which Gods likeness is reproduced in you and in me is called by the sacred name of seed, and we are told that when the seed of God remains in us we feel that we cannot sin. We have a new affinity. We are like a tree planted by the rivers of water with its little spongelets at the end of the roots drinking up the blessed water of life, and making sap of it. That is what John means when he says the seed of God is in the disciple, and he feels that he cannot sin because the seed of God leads him to love the things of God, and hate the things of the evil one. But we are told once more that God Himself abides in us (Joh 14:23). God would have you to feel this great fact, that if Jesus Christ dwells in you by the Holy Spirit, He makes you strong to overcome Satan, as He Himself was strong to overcome Satan in the desert and in the Garden of Gethsemane, and that is the secret of your triumph over evil. We are told that when Hercules was a little baby in his cradle, there were some serpents that came into the room and wound their way into the cradle and tried to sting him, and folding their coils round him to choke the life out of him. But we are told in the fable that with his little hands he just took hold of the necks of these serpents and strangled them to death. God would have you to feel that a little babe in Christ that is rocked in the cradle of the Church, when he comes into contact of She the great serpent, the devil, if Jesus is in him, can beat back the serpent, the serpent cannot strangle him. But remember this, that you are only strong when you are on the Lords ground, not on the devils ground. Nosy I have read a story about a swan that was walking on the shore of a lake, and a wolf came up and ran after the swan, and would have torn him to pieces. But the swan said to himself, I am not strong on the land, but I am strong on the water. So he plunged into the water, and when the wolf followed him into the water, he with his strong bill just gripped the wolf by the ears, and pulled his head down under the water, and drowned him. There are a great many people who try to fight the devil on the devils ground, and they always get defeated; but if you can meet the devil on the Lords ground you will defeat him. (A. T. Pierson, D. D.)
The Christians conquest over sin
Wherein consists the superiority of the power of good over the power of evil in us?
1. The power of God is much nearer to us, and, by its relation to our true nature, so much more capable of becoming ours than the power of evil or the devil. We are the children of God. Can the renewed child of God say that any evil power lies nearer to his heart and more appropriately belongs to him, than that influence of a Fathers love which he acknowledges to be the holiest and most blessed thing in the universe?
2. The greater power of good over us may be seen by comparing those parts or elements of our nature to which good and evil influences respectively appeal. On the one hand, we have the appeal of God, of good, and of truth, to our reason, judgment, and conscience, to the deepest instincts and most fixed principles of the soul, and to love, in itself the strongest element in our nature. On the other hand, the appeal of evil is only to prejudice, fancy, and appearance, to passion and to selfishness.
3. The objects through which good principle influences us are vastly greater than those with which evil is associated. Even in reference to the present visible world, we may see this contrast. Evil, which is necessarily selfish, limits the objects of our thought and life to our own mean, narrow selves. It knows no large and noble objects or ends. Good embraces all things, all beings, all great and lofty ends. Good objects and aims kindle the heart to an enthusiasm before which difficulties vanish; evil purposes sink the heart into meanness and weakness. But when we turn to the invisible and eternal world, how much more striking is the contrast. God Himself is the centre and fountain of all sublime thoughts, of all mighty emotions, and of all boundless hopes. The summit of greatness is before us in Christian perfection. All this greatness we as Christians can claim as our possession; and can all this dwell in and fill the soul, and yet awaken no sense of greatness and power? But what has evil to compare with this? Where are its sublime heights, grand conceptions, boundless prospects? What immortality invests it with unfading splendour, what solid reason guarantees its infinity of bliss? Can we, then, say that the ignoble and mean has the same power over us as the sublime and glorious? (S. Edger, BA.)
The two spirits
I. There are two mighty spirits at work amongst mankind. There is some correspondence between their operation.
1. Both act uncoercively. There is no invasion of the principles of responsibility in either case.
2. Both act universally. The one is the prince of the power of the air; the other is in all our hearts.
3. Both act perseveringly.
4. Both act productively. Both produce fruits in their subjects (Gal 5:19-23).
5. Both act resistibly. Resist the devil, and he will flee from you. Ye do always resist the Spirit of God.
II. That whilst these spirits are both universal in their influence, the special sphere of the one is the world, and the other, the Church.
1. The Church cherishes the Spirit, and resists the devil.
2. The world cherishes the devil, and resists the Spirit.
III. That the spirit whose special sphere is the Church is infinitely greater than the spirit whose special sphere is the world. Greater is He that is in you, etc.
1. The one that is in the Church is absolutely independent; the one that works in the world is not so. The Holy Spirit can do whatsoever He please; Satan cannot move without His permission.
2. The one that is in the Church sways His influence by absolute right, the other by usurpation.
3. The one that is in the Church works to save, the other to destroy.
4. The one that is in the Church acts through truth, the other through error. The first stone of Satans empire–the foundation stone–was a lie.
But the Spirit works by truth–regenerates, sanctifies, comforts, by truth. Which is the greater, truth or error? Truth is eternal, error is not; truth is a necessity, error is a contingency; truth is mighty, error is weak. A lie has no power, only as it wears the garb of truth. Conclusion:
1. The human soul is an object of stupendous interest. These two spirits are working for it.
2. The philosophy of human commotions is explained. Two opposite spirits are working in the heart of the world.
3. The ultimate triumph of goodness is certain. Greater. (Homilist.)
They are of the world: therefore speak they of the world–
The worldly speak of the world
The water riseth not (unless forced) above the fountain. Out of the warehouse the shop is furnished. (J. Trapp.)
Speech is a child of thought,
which the mind always travaileth and teemeth with, and which after its birth is wont in features to resemble its parent. (I. Barrow.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. Ye are of God] Ye are under the influence of the Divine Spirit, and have overcome them-your testimony, proceeding from the Spirit of Christ, has invalidated theirs which has proceeded from the influence of Satan; for greater is the Holy Spirit which is in you, than the spirit which is in the world.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Their being born of God, and their participation of a directive and strengthening influence from him, kept them from being overcome by the plausible notions, the alluring blandishments of the flesh and sense, the terror of persecution used towards them by these antichristian or pseudo-christian tempters; and enabled them to overcome, because the Divine Spirit in them was stronger than the others lying, impure spirit.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. Yeemphatical: YEwho confess Jesus: in contrast to “them,” the falseteachers.
overcome them (1Jn 5:4;1Jn 5:5); instead of being”overcome and brought into (spiritual) bondage” by them(2Pe 2:19). Joh 10:8;Joh 10:5, “the sheep did nothear them“: “a stranger will they not follow, but willflee from him: for they know not the voice of strangers.”
he that is in youGod,of whom ye are.
he that is in the wordthespirit of Antichrist, the devil, “the prince of this world.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ye are of God, little children,…. This, with what follows, is said for the comfort of the saints, and to deliver them from the fears of being drawn aside by the delusions of the false prophets, and antichrists; since they belonged to God, were his elect, and therefore could not be finally and totally seduced; they were the children of God by adopting grace, and could not become the servants of men; they were born of God, and so were kept by the power of God unto salvation, as all that are begotten unto a lively hope are; they were enlightened by the Spirit of God, and had a discerning of truth from error, and therefore could not be imposed upon:
and have overcome them; the false prophets, being in a good cause, fighting the good fight of faith, and having good weapons, particularly the sword of the Spirit, which is the word of God, and invincible arguments from thence; and also gracious assistance from the Spirit of God, who gives a mouth that none can shut, and wisdom that none can resist; as well as an inward experience of the truth, and power of Gospel doctrines: a testimony within themselves, which will stand the whole shock and opposition of the enemy: the Vulgate Latin version reads, “and have overcome him”; antichrist, whose spirit was then in the world; or the world itself, or Satan, the god of the world; and so the Ethiopic version reads, “and have overcome the evil one”, as in 1Jo 2:13; the reason of which victory, and which adds to the comfort and support of saints in their present warfare, is,
because greater is he that is in you, than he that is in the world; by “he that is in the world” is meant either the devil, the prince and god of the world, and who goes up and down in it, dwells in the hearts of the men of it, under whose influence they are, and in whom he works effectually; or antichrist, whose spirit was now in the world, and whose doctrine was propagated by the false teachers, in whom he began to appear; but he that is in the saints, either God who dwells in them, and their in him, 1Jo 4:15; is mightier than the man of sin, and his emissaries, to keep and preserve from all corruptions, and every false way; or Christ, who dwells in their hearts by faith, and is stronger than the strong man armed, and able to save and deliver out of his hands; or the Spirit of God; and so the Arabic version reads, “the Spirit that is in you”; who is in the saints, as a spirit of regeneration and sanctification, as a spirit of adoption, and the earnest of their inheritance; he is able to carry on the work of grace in them, and finish it, and will do it; and he, as a spirit of truth, is more powerful than the spirit of error; and when the enemy comes in like a flood, or pours in a flood of errors and heresies, he lifts up a standard against him, causes him to fly, and secures the saints from being carried away with it: compare with this the Septuagint version of Ps 124:1, “if it had not been the Lord who was on our side”; which render it thus, “if the Lord had not been in us”.
Fuente: John Gill’s Exposition of the Entire Bible
| Danger of Antichristian Spirit. | A. D. 80. |
4 Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. 5 They are of the world: therefore speak they of the world, and the world heareth them. 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.
In these verses the apostle encourages the disciples against the fear and danger of this seducing antichristian spirit, and that by such methods as these:– 1. He assures them of a more divine principle in them: “You are of God, little children, v. 4. You are God’s little children. We are of God, v. 6. We are born of God, taught of God, anointed of God, and so secured against infectious fatal delusions. God has his chosen, who shall not be mortally seduced.” 2. He gives them hope of victory: “And have overcome them, v. 4. You have hitherto overcome these deceivers and their temptations, and there is good ground of hope that you will do so still, and that upon these two accounts:”– (1.) “There is a strong preserver within you: Because greater is he that is in you than he that is in the world, v. 4. The Spirit of God dwells in you, and that Spirit is more mighty than men of devils.” It is a great happiness to be under the influence of the Holy Ghost. (2.) “You are not of the same temper with these deceivers. The Spirit of God hath framed your mind for God and heaven; but they are of the world. The spirit that prevails in them leads them to this world; their heart is addicted thereto; they study the pomp, the pleasure, and interest of the world: and therefore speak they of the world; they profess a worldly messiah and saviour; they project a worldly kingdom and dominion; the possessions and treasures of the world would they engross to themselves, forgetting that the true Redeemer’s kingdom is not of this world. This worldly design procures them proselytes: The world heareth them, v. 5. They are followed by such as themselves: the world will love its own, and its own will love it. But those are in a fair way to conquer pernicious seductions who have conquered the love of this seducing world.” Then, 3. He represents to them that though their company might be the smaller, yet it was the better; they had more divine and holy knowledge: “He that knoweth God heareth us. He who knows the purity and holiness of God, the love and grace of God, the truth and faithfulness of God, the ancient word and prophecies of God, the signals and testimonials of God, must know that he is with us; and he who knows this will attend to us, and abide with us.” He that is well furnished with natural religion will the more faithfully cleave to Christianity. He that knoweth God (in his natural and moral excellences, revelations, and works) heareth us, v. 6. As, on the contrary, “He that is not of God heareth not us. He who knows not God regards not us. He that is not born of God (walking according to his natural disposition) walks not with us. The further any are from God (as appears in all ages) the further they are from Christ and his faithful servants; and the more addicted persons are to this world the more remote they are from the spirit of Christianity. Thus you have a distinction between us and others: Hereby know we the Spirit of truth and the spirit of error, v. 6. This doctrine concerning the Saviour’s person leading you from the world to God is a signature of the Spirit of truth, in opposition to the spirit of error. The more pure and holy any doctrine is the more likely is it to be of God.”
Fuente: Matthew Henry’s Whole Bible Commentary
Have overcome them ( ). Perfect active indicative of , calm confidence of final victory as in 1John 2:13; John 16:33. The reference in (them) is to the false prophets in 4:1.
Because (). The reason for the victory lies in God, who abides in them (1John 3:20; 1John 3:24; John 14:20; John 15:4). God is greater than Satan, “he that is in the world” ( ), the prince of this world (John 12:31; John 14:30), the god of this age (2Co 4:4), powerful as he seems.
Fuente: Robertson’s Word Pictures in the New Testament
Have overcome. See on 2 13.
Greater. Compare 1Jo 3:20.
In you. The Christian society. Compare Joh 6:56; Joh 14:20; Joh 14:4 – 10; Joh 17:23, 26; Gal 2:20 (of the individual).
He that is in the world. In 1Jo 5:19, the world is said to be in the evil one. Compare Eph 2:2.
Fuente: Vincent’s Word Studies in the New Testament
1) “Ye are of God, little children.” John knew the profession and fruits of those to whom he wrote. Hence he affirmed they were of God. God’s nature, spirit and attributes. 1Jn 4:13; 1Jn 5:13.
2) “And have overcome them.” (Greek nenike-kate) means “ye have conquered them,” the anti-Christ spirits, spirits of demons. That one “in Christ,” begotten of the Spirit, is greater than that one in the world. Joh 6:63; 1Jn 3:24.
3) “Because greater is he that is in you.” The Holy Spirit indwells children of God, 1Jn 4:13; Rom 5:5; Rom 8:9; Rom 8:11; Rom 8:26-27; Eph 5:18. Christ too indwells the believer to empower him, Joh 17:23; Joh 17:26.
4) “Than he that is in the world.” The “He” that is in believers, (Jesus Christ and the Holy Spirit) is each “greater” than the “he” that is in the (Greek kosmo) world order, (the devil and his deranged demon spirits) Jesus is greater than:
a) the “Prince” of devils Mar 3:22-23.
b) the “Prince” of this world. Joh 12:31; Joh 14:30; Joh 16:11; Heb 2:14.
Fuente: Garner-Howes Baptist Commentary
4 Ye are of God He had spoken of one antichrist; he now mentions many. But the many were the false prophets who had come forth before the head appeared. (83) But the Apostle’s object was to animate the faithful, that they might courageously and boldly resist impostors, for alacrity is weakened when the issue of the contest is doubtful. Besides, it might have caused the good to fear, when they saw that hardly the kingdom of Christ had been set up, when enemies stood ready to suppress it. Though then they must contend, yet he says that they had conquered, because they would have a successful issue, as though he had said that they were already, though in the middle of the contest;, beyond any danger, because they would surely be conquerors.
But this truth ought to be farther extended, for whatever contests we may have with the world and the flesh, a certain victory is to follow. Hard and fierce conflicts indeed await us, and some continually succeed others; but as by Christ’s power we fight and are furnished with God’s weapons, we even by fighting and striving become conquerors. As to the main subject of this passage, it is a great consolation, that with whatever wiles Satan may assail us, we shall stand through the power of God.
But we must observe the reason which is immediately added, because greater, or stronger, is he who is in you than he who is in the world. For such is our infirmity, that we succumb before we engage with an enemy, for we are so immersed in ignorance that we are open to all kinds of fallacies, and Satan is wonderfully artful in deceiving. Were we to hold out for one day, yet a doubt may creep into our minds as to what would be the case tomorrow; we should thus be in a state of perpetual anxiety. Therefore the Apostle reminds us that we become strong, not by our own power, but by that of God. He hence concludes, that we can no more be conquered than God himself, who has armed us with his own power to the end of the world. But in this whole spiritual warfare this thought ought to dwell in our hearts, that it would be all over with us immediately were we to fight in our own strength; but that as God repels our enemies while we are reposing, victory is certain. (84)
(83) When it is said, ye “have overcome them,” the antecedent to “them” is no doubt “the false prophets” in the first verse. It is usual with John to refer to antecedents at some distance. See Joh 3:16. — Ed.
(84) “The world” is in this verse identified with “the false prophets;” true Christians had overcome these for this reason, because greater was he that was in them than he that was in the world, that is, in the unbelieving and ungodly, of whom the false prophets formed a part. Hence it follows, “They are of the world,” that is, they are of the number of those who are ungodly and wicked, who make up the kingdom of darkness. — Ed.
Fuente: Calvin’s Complete Commentary
4. Second test of antichristic spirits worldliness. In the contest between the Church and the world, they are on the world’s side.
Have overcome By placing faith in Christ, the world’s conqueror. Note on 1Jn 5:4.
Them The antichristic spirits, who are identified with the world. He
in you
In the world Satan, as its inspirer and prince.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘You are of God, little children, and have overcome them, because greater is he that is in you than he that is in the world. They are of the world, therefore speak they of the world, and the world hears them.’
But he is confident that the true Christians will not be misled by false prophets because as true Christians they have ‘the anointing’ (1Jn 2:20; 1Jn 2:27). The Holy Spirit is within them. And He will lead them into truth. And the Father and the Son also abide within them (1Jn 4:13; 1Jn 4:16; 1Jn 5:12). They are therefore very much ‘of God’. So greater is He (the Triune God) that is in them than the one who is in the world. That is why they overcome ‘them’ by not being deceived or led astray, but by holding firmly to the truth and continuing to win men to such truth. The church may sometimes seem to be on the back foot, but it is not. Through Him it goes forward to victory.
On the other hand the place for the false prophets is the world, for they are not ‘of God’ they are ‘of the world’, and speak what befits the world, and the world listens to them. To the world they are popular. They are ‘of the world’ because there is nothing heavenly about their message (although they would probably have been annoyed at such a suggestion). The content and effects of their teaching are strictly limited to this world and its fantasies and are not harsh on sin.
‘He that is in the world’ could here simply signify each and any false prophet, seen first singly and then in the plural, which might be suggested by the immediate move from ‘he’ to ‘they’. But there may be the thought behind it of the Evil One, who lies behind these false prophets, although we should note that John does not speak of him as being ‘in the world’, rather he describes the whole world as ‘lying in him’ (1Jn 5:19). So if the latter thought is in mind it is not prominent. On the other hand Christians have earlier been described as ‘overcoming the Evil One’ (1Jn 2:13), so the mention of overcoming here may well have him in mind, active in the background as he so often is.
Fuente: Commentary Series on the Bible by Peter Pett
The distinction between the spirit of truth and the spirit of error:
v. 4. Ye are of God, little children, and have overcome them; because greater is He that is in you than he that is in the world.
v. 5. They are of the world; therefore speak they of the world, and the world heareth them.
v. 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. The spirit which the apostle has above called the spirit of Anti-Christ is here identified with the spirit of this world, with the spirit that works in the children of disobedience, Eph 2:2. This is shown by the contrast: You are of God, little children, and you have conquered them, because greater is He that is in you than he that is in the world. The believers belong to God, they are the children of God, having been born again out of the water of Baptism and the Spirit. Therefore they not only have the knowledge necessary to examine and test the spirits, but they also have the ability, the power to withstand their allurements, to conquer them. All anti-Christian temptation is powerless against the strength of God that lives in the believers. For though Satan, the prince of darkness and the father of lies, is in the false teachers, lives in them, actuates them, yet God, who lives in us, who is our Strength and our Refuge, is greater and stronger than the devil with all his evil angels.
The apostle adds another reason for carefully examining the claims and for guarding against the evil influence of the false teachers: They are of the world, therefore they talk as of the world, and the world listens to them. No matter what their pretense and their glamour, the false teachers belong to the world, they have the world’s manner and mind. This is shown also in their talking, in their teaching and preaching, for its substance is not divine and leading to godliness, but it is inspired by the world, by its manner of thinking and acting. False teachers usually have messages that tickle the itching ears of their hearers. The children of the world will gladly hear them, the world receives their doctrines with enthusiasm. It is an almost unfailing criterion: if a certain preacher is widely advertised and acclaimed as a prophet for our times, he has probably managed to accommodate the old Scriptural language to some of his own philosophy in denying the fundamentals of the Bible. Witness the so-called Christianity of the social gospel.
Of himself and of his co-workers John writes, by way of contrast: We are of God; he that knows God hears us, he that is not of God does not hear us; in this you can recognize the Spirit of Truth and the spirit of error. The apostles were not only converted Christians, true believers, but they were also messengers, ambassadors of God. Thus all true preachers, whose call is from God, are messengers of God, no matter how lowly they may be in the sight of the world. True Christians show their knowledge of God, their faith in Him, by listening to these messengers, by yielding due obedience to the Gospel-message which they bring. They are thereby distinguished from those that know nothing of regeneration and want to know nothing of the Gospel of salvation. The attitude of men toward the true preachers of the Gospel is a reliable indication of their own spiritual state, whether they are still governed by the spirit of error, of falsehood and deceit, or whether they have opened their hearts to the Spirit of Truth and have come to faith.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Jn 4:4. And have overcome them: From this and several other passages it appears, that the Christians to whom St. John wrote, had not yet been drawn aside by the false teachers, though they were in imminent danger thereof: there had been frequent contests between them; but by steadfastness in the faith, through the grace of God, they had hitherto gotten the victory. And the apostle puts them in mind of the victory which they had obtained, to intimate that the cause was not in the least degree desperate, but that by the same methods they might still go on conquering, and to conquer. See Rev 2:20; Rev 2:29; Rev 19:1-2; Rev 19:21.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Jn 4:4 . After the apostle has characterized the twofold , he directs the attention of his readers to the relationship in which they stand to the false prophets.
] A contrast to those who are ; believers are of God, because the which animates them is the .
] is not = antichristum et mundum (Erasmus), but , in whom the antichristian nature dwells.
is to be retained as perfect, comp. chap. 1Jn 2:13 ; Calvin inaccurately interprets: in media pugna jam extra periculum sunt, quia futuri sunt superiores. John could say to his readers: , not only inasmuch as in them was mighty the strength of Him who had said: , , and inasmuch as they in Him were sure of ultimate success (Neander, Dsterdieck), but also inasmuch as their opponents with their seductive arts must have been put to shame by their faithfulness, and must have been repulsed by them (Ebrard, Braune). The cause of this victory, however, did not and does not lie in the human power of believers, but in the fact ;
, i.e. (according to Grotius, Erdmann, and others: ); as the believer is of God, God remains in him as the soul of his life; , i.e. , “whose children the antichrists are” (Lcke). Instead of the more particular , John uses the more general , in order thereby to signify that they, although they were for a while in the Church, belong nevertheless to the , which the following words expressively bring out.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2453
GOD AN EFFECTUAL HELP
1Jn 4:4. Greater is he that is in you, than he that is in the world.
CONSIDERING the opposition made to Christianity in the apostolic age, it is surprising that it gained so speedy, so extensive, and so permanent a footing in the world. That its establishment was effected through miracles, there is no doubt: but miracles, unless attended with a divine power to the hearts of the beholders, could effect nothing. The very raising of Lazarus from the dead served only to embitter the minds of many against him who had effected it. That which gave energy to the word, and caused it to work effectually for the conversion of men, was the power of the Holy Ghost. Moreover, after that men had embraced the Gospel, every possible method that Satan could devise was used to turn them from it: but millions maintained their steadfastness, even to the end: for, as St. John informs us, greater was He that was in them than he that was in the world.
This truth being still as important as ever, I shall,
I.
Confirm the assertion as relating to former times
Great, it must be confessed, is he who is in the world
[Many false prophets, even whilst the Apostles were yet living, had gone out into the world: and great were the efforts which they made to turn men from the faith of Christ. Our blessed Lord had foretold that such persons would arise, and that their efforts would be productive of incalculable injury to his Church and people. Many prophets shall arise, and deceive many. For there shall be false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before [Note: Mat 24:11; Mat 24:24-25.]. In accordance with this prediction, we find that the faith of many was overthrown [Note: 2Ti 2:18.]; whole houses were subverted [Note: Tit 1:11.]; and great multitudes were turned back unto perdition [Note: Heb 10:39.]. At a future period we expect still more extensive ravages of the flock, through these wolves in sheeps clothing [Note: Mat 7:15.]: for the Spirit speaketh expressly, that in the latter times some will depart from the faith; giving heed to seducing spirits, and doctrines of devils, speaking lies in hypocrisy, having their conscience seared with a hot iron [Note: 1Ti 4:1-2.].
But it is Satan, in reality, that is the great agent in all these transactions: and the men who are more immediately engaged, are his instruments. In these false apostles, these deceitful workers, who transform themselves into the Apostles of Christ, it is Satan himself transformed into an angel of light [Note: 2Co 11:13-15.]. It is the prince of the power of the air, even the evil spirit himself, who worketh in all those children of disobedience [Note: Eph 2:2.].]
But greater far is He who is in the Church
[The strong man armed keepeth his palace, and his goods, for a time, in peace. But there is a stronger than he, who comes upon him, and overcomes him, and takes from him his armour wherein he trusted, and divideth his spoils [Note: Luk 11:21-22.]. He rescued millions from the dominion of that wicked one, and preserved them from the assaults of their cruel adversary. And greater He still is, than that wicked fiend, and all his adherents.
He is greater in wisdom: for though the devices of Satan are inconceivably numerous, and his wiles beyond all conception subtle, yet he discerns them all, and knows how to counteract and defeat them all. He is greater also in power: for though Satan is an angel that excels in strength, and has millions of wicked spirits, like unto himself, acting in confederacy with him, and under his special controul, He who sitteth in the heavens laugheth him to scorn; and says to him, Hither shall thou go, and no further. Earnest as Satans desire was to destroy Job, he could effect nothing, till permitted by the Deity; and then could he not move an hairs breadth beyond his appointed bounds. Not even the herd of swine could he destroy, till he was liberated from the restraint which our Lords superior power had imposed upon him.]
That we may improve the assertion for our own use, I will,
II.
Confirm it as applicable to the present day
The same wicked spirit works mightily in the world at this time
[Various are the instruments he employs, and incessant are his exertions to destroy the souls of men.
He works by open infidelity. It is well known what efforts he has made throughout the whole of Europe, and with what prospects of success; insomuch that his agents boasted that they should soon crush our blessed Lord, and extinguish his religion. And in our own country, if the legal authorities had not interposed to uphold the laws, there is reason to fear that impiety and blasphemy would have filled every corner of our land.
He works, too, by secret discouragements. In every place, he assaults the souls of those who are desirous of being liberated from his dominion. He would persuade them that they are, on some ground or other, excepted from the general invitation to accept of mercy. They are not among the elect; or are too unworthy to obtain Gods favour; or have committed the sin against the Holy Ghost, so that their day of grace is passed. All such suggestions are for the purpose of effecting that in individual characters, which, by infidel principles, he endeavours to accomplish on the community at large.
He works also by specious admixtures; mutilating and debasing the true Gospel, by confounding it with the law, and introducing into it terms subversive of its fundamental principles. It matters little to him, how he effects his purpose: if it be by a bold denial of all religion, or a desponding rejection of proffered mercy, or a perversion of the Gospel under a pretended zeal for good works, he equally attains his end: and therefore he varies his assaults according to the diversified characters of men, if by any means he may draw them from Christ, and finally effect their ruin.]
But a mightier power is in us also
[God is still with his Church and people; and still worketh in them, mighty to save.
He is greater to instruct, than Satan is to deceive. The deepest of Satans devices he can unveil, to the very weakest of his people; and can overrule them for the accomplishing of his own gracious purposes towards them. Satan hoped, by destroying the Messiah, to subvert his kingdom: but God made it the very means of establishing that kingdom. It was by death that our Lord overcame him that had the power of death; and on the very cross he spoiled principalities and powers, triumphing over them openly in it.
He is greater also to uphold, than Satan is to cast down. The efforts which Satan made to intimidate the Apostle Paul were such as appeared sufficient to daunt the strongest mind: but observe how God enabled his servant to triumph in every assault: We are troubled on every side, yet not distressed: we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.
He is greater too to save, than Satan is to destroy.Satan would have sifted Peter as wheat: but God would not suffer his faith to fail [Note: Luk 22:31-32.]. In the Epistle to the Church of Smyrna, it is said, Behold, the devil shall cast some of you into prison, that ye may be tried: and ye shall have tribulation ten days [Note: Rev 2:10.]. Mark how Satan is here restrained. If he could have had his own will, he would have cast, not some, but all; not into prison, but into hell; not for ten days but for ever. No tribulation short of that would satisfy his malignant mind. But whereinsoever he, or his emissaries, deal proudly, our God is above them: and the very means which he uses for our destruction will God make use of for the promoting and effecting of our salvation.]
Two questions, we may suppose, you will be ready to ask:
1.
How shall I know by which spirit I am moved?
[This question is easily answered from the preceding context. We are bidden to try the spirits, whether they be of God. And this shews the propriety of suggesting the question before us. We have also the answer given: Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh, is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God [Note: ver. 13.]. Here, then, is a plain test, by which the matter may be tried. Whoever, or whatever, would keep you from a total surrender of your souls to Christ, is from the devil: and whatever would lead you to it, is from God. All the false prophets before spoken of are antichrists: for there are many anti-christs [Note: 1Jn 2:18.]: and whatever be the particular line they adopt, their object is the same; namely, to keep you from glorifying the Lord Jesus Christ. But whatever means our God is pleased to use, his object is, that Christ should be glorified in us. This is the matter contested between God and Satan; as St. Paul also explicitly declares: The god of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto us. But God, who commanded light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ [Note: 2Co 4:4; 2Co 4:6.]. This exactly accords with the testimony of St. John, and completely answers the question that has been proposed. Know then, that if infidelity would pervert you, or despondency discourage you, or self-righteousness deceive you, they have the mark of the beast upon them, as clear and visible as the sun at noon-day. The object of them all is, to keep you from Christ. But, whatever leads you to Christ, to believe in him, and serve him, and glorify him, you need no other evidence of its being from God. Reject therefore, with abhorrence, every anti-christian spirit: and receive with gratitude every motion which bears upon it the character and impress of your heavenly Father.]
2.
How may I secure the final victory?
[This also it is easy to answer: Ye are of God, little children, and have overcome them; because greater is He that is in you, than he that is in the world. They were of God, and relied altogether upon him: and therefore they overcame. Do ye the same; and the victory shall be yours also. Never will God forsake those who trust in him: never will he suffer Satan to pluck one of them out of his hands. He may leave them to endure many conflicts: but he will be with them, and succour them with great might, and make them more than conquerors over all their enemies. No one need to be discouraged on account of his weakness; for God will perfect his own strength in their weakness. His hand is not shortened, that it cannot save; nor is his ear heavy, that he cannot hear. Still is he as able, and as willing, to save his people as ever; nor shall one of his little ones ever perish. Look on your enemies then, my dear children, (that is the meaning of the word translated little children: it does not here refer to age or stature, but is a term of endearment, and is so used by our Lord himself to his disciples [Note: Joh 13:33.];) and say to every one of them, Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain [Note: Zec 4:7.]. Only be ye of God; and all the powers of darkness shall fall before you, and Satan himself be bruised under your feet shortly [Note: Rom 16:20.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
4 Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.
Ver. 4. And have overcome ] viz. In your Head, Christ, and by the help of his Holy Spirit, your sweet inhabitant, whereby ye are more than conquerors, because sure to overcome and triumph.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 .] Ye (so we had ch. 1Jn 2:24 ; 1Jn 2:27 ; his readers clearly and sharply set against the antichristian teachers) are of God, little children (thus he ever speaks to his readers, as being children of God, see ch. 1Jn 3:1 ff.), and have overcome (there need not be any evading or softening of this perfect: see ch. 1Jn 2:14 . It is faith outrunning sight: the victory is certain in Him who said , Joh 16 ult. The ground of this assurance follows) them ( , the false prophets, thus identified with antichrist. The vulg. has the unjustified reading eum , which is naturally referred to antichrist (Aug [68] , Bed [69] , and the R.-C. expositors generally); to the world , “devincendo concupiscentiam,” by Lyra; to “antichrist and the world,” by Erasmus), because greater is He (that is) in you than he ( that is ) in the world .
[68] Augustine, Bp. of Hippo , 395 430
[69] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
is most naturally understood of GOD, seeing that preceded; for he who is has God dwelling in him. Though, as Dsterd. remarks, it matters not much whether we take it thus, or of the indwelling of God by His Spirit, or of the life of Christ in believers. The former of these is taken by Lcke, al., the latter by Aug [70] , Bed [71] , Grot., Corn.-a-lap., al.
[70] Augustine, Bp. of Hippo , 395 430
[71] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
is the devil, the prince of this world. Having said this, he proceeds in the next verse to identify these false prophets with the of which he has spoken.
Fuente: Henry Alford’s Greek Testament
1Jn 4:4 . emphatic ( cf. 1Jn 2:20 ; 1Jn 2:27 , 1Jn 3:14 ), as contrasted with the deluded world. The faithful are God’s delegates ( ), bearing their Master’s commission and continuing His warfare (Joh 20:21 ), and they have shared His victory ( ). , i.e. , the false prophets (1Jn 4:1 ). Eum (Vulg.); “Quem nisi Antichristum?” (Aug.). , i.e. , God ( cf. 1Jn 3:24 ); , i.e. , (Joh 12:31 ; Joh 14:30 ).
Fuente: The Expositors Greek Testament by Robertson
little children. App-108.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] Ye (so we had ch. 1Jn 2:24; 1Jn 2:27; his readers clearly and sharply set against the antichristian teachers) are of God, little children (thus he ever speaks to his readers, as being children of God, see ch. 1Jn 3:1 ff.), and have overcome (there need not be any evading or softening of this perfect: see ch. 1Jn 2:14. It is faith outrunning sight: the victory is certain in Him who said , John 16 ult. The ground of this assurance follows) them (, the false prophets, thus identified with antichrist. The vulg. has the unjustified reading eum, which is naturally referred to antichrist (Aug[68], Bed[69], and the R.-C. expositors generally); to the world, devincendo concupiscentiam, by Lyra; to antichrist and the world, by Erasmus), because greater is He (that is) in you than he (that is) in the world.
[68] Augustine, Bp. of Hippo, 395-430
[69] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
is most naturally understood of GOD, seeing that preceded; for he who is has God dwelling in him. Though, as Dsterd. remarks, it matters not much whether we take it thus, or of the indwelling of God by His Spirit, or of the life of Christ in believers. The former of these is taken by Lcke, al., the latter by Aug[70], Bed[71], Grot., Corn.-a-lap., al.
[70] Augustine, Bp. of Hippo, 395-430
[71] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
is the devil, the prince of this world. Having said this, he proceeds in the next verse to identify these false prophets with the of which he has spoken.
Fuente: The Greek Testament
1Jn 4:4. , ye) who acknowledge Jesus Christ.-, ye have overcome) ch. 1Jn 5:4-5.-[, them) the false prophets.-V. g.]- , who is in you) God.- , who is in the world) the spirit of antichrist, or the evil one.
Fuente: Gnomon of the New Testament
are: 1Jo 4:6, 1Jo 4:16, 1Jo 3:9, 1Jo 3:10, 1Jo 5:19
and have: 1Jo 2:13, 1Jo 5:4, Rom 8:37, Eph 6:10, Eph 6:13, Rev 12:11
greater: 1Jo 4:13, 1Jo 4:16, 1Jo 3:24, Joh 10:28-30, Joh 14:17-23, Joh 17:23, Rom 8:10, Rom 8:11, 1Co 6:13, 2Co 6:16, Eph 3:17
than: 1Jo 5:19,*Gr: Joh 12:31, Joh 14:30, Joh 16:11, 1Co 2:12, 2Co 4:4, Eph 2:2, Eph 6:12
Reciprocal: Exo 7:12 – but Aaron’s Deu 13:3 – proveth 2Ki 6:16 – they that be 2Ch 32:7 – for there 2Ch 32:8 – an arm Psa 17:14 – men of Psa 55:18 – there Isa 8:10 – for God Mat 12:29 – General Mat 12:44 – my Mar 3:27 – General Mar 10:24 – Children Luk 8:32 – besought Luk 11:22 – General Joh 13:33 – Little Joh 14:23 – make Joh 15:19 – were of the world Joh 16:33 – I Rom 8:9 – if so be Rom 8:31 – If Rom 12:2 – be not Col 1:27 – Christ 1Jo 1:10 – his word 1Jo 3:20 – God Rev 3:12 – overcometh Rev 9:11 – they had
Fuente: The Treasury of Scripture Knowledge
THE TRIUMPH OF GREATNESS
Greater is He that is in you, than he that is in the world.
1Jn 4:4
St. John points out two currents in the stream of humanity, and he points out that there is a motive power which is controlling in each case the apparently irresponsible movements of the shifting throng. We call these two currents the Church and the world, and St. John shows us the two controlling agents which he calls respectively He that is in you and he that is in the world. And there is no doubt which is the more popular.
I. Is not greatness the aim of so much of the restlessness in the surging throng that passes us?Men want to be great, they want to lead, they want to emerge from the ruck. At one time they thought that brute strength was going to do it, and this is not the only age of the world which has been prepared to worship an athlete. They thought riches were going to do it, and rich men have power, as we know full well. They thought the clear brain and wise head were going to do it, and yet there are some things absolutely hid from the wise and prudent. This greatness is a splendid aim; ambition may be the last infirmity of noble minds, but no one can be great without it. We may not sit still and look down on life as if we were the epicurean gods of Olympus, or spectators at a football match, whose interest is the interest of the non-combatant. No, it is St. John who is talking about greatness, sovereignty, strength, and he claims that the preponderance is on our sidethat is, on the weaker, less popular, discredited side.
II. St. John would reassure us.He surely would say that the greatest power in the world is goodness. Certainly among much that tends to disquiet us in things around us it is one of the most cheering signs that Gods presence is still with us, that we are able to appreciate goodness where we see it; nay, more, that the fascination of goodness, and the supremacy of goodness, where it is manifestly displayed, stands unrivalled. Again and again, we see knots unravelled by goodness which have withstood the subtle skill of cleverness or the overwhelming force of coercion. It has been said that hearts will only yield to God. Cleverness too often arouses the combativeness of the human heart in the desire to find a suitable retort or to win a dialectical victory. Force provokes antagonism as a matter of course. But when behind the futile blow of a well-meaning partisan men hear, however faintly, the great I AM, they go backward in involuntary homage and fall to the ground. Goodness seems to be a power which few recognise but every one feels. And as we gaze out on the jostling throng to-day, those forms, few and insignificant, retiring, even despised, are found to exercise a force out of all proportion to their apparent strength. They are the pillars of society. These are the merciful men, whose righteousness has not been forgotten.
III. The ambition comes to most of us at some time or another to be of some good in the world, to be known, yes, to be great, to be famous, at least not to have lived in vain. And then there has come the disappointment which has crushed us in upon ourselves. The world is full of claimants for its posts of honour; it has a tendency to get weary of its Admirable Crichtons, and in sheer wilfulness to ostracise Aristides because his reputation for justice has become oppressive. It does not choose that we should elevate ourselves on the ruins of others; it despises jealousy. It does not value our own estimate of ourselves; it spurns vanity. There are few things more capricious and uncertain than fame, and it is a poor thing when we have attained to it. But goodness, the desire to do our piece of work as well as we can, for its own sake, not seeking a reward, is quite another matter. We began wrongly in looking outside ourselves; perfecting the instrument for God is our hope for usefulness. First give thyself wholly to God, and then to the work which God gives thee to do. Listen to the words of the ApostleHe that is in you. Christ in you the hope of glory, as St. Paul had said before him. Is not this the blessed truth which the Incarnation brings home to us? That once in the worlds history a Perfect Man stood forth, Whom we now acknowledge to be God, Who showed us what perfect infancy could be, what it is to be a perfect boy, what power there is in a perfect man; Who showed us what a superficial blemish poverty is, and that pain and even death can be worked into the full message of a perfect life. And it has been revealed to us that As many as received Him to them gave He power to become the sons of God. Each of us may become, if Christ be in us, a faint imitation of Christ in our lives and actions. He that is in you.
IV. Here is a greatness within the reach of allThere is no aristocracy in goodness. Living in one room in Spitalfields will not of itself make you bad, neither will living in twenty in Belgravia of itself make you good. There were saints in Csars household, there were saints among the publicans and sinners, as well as among the sheltered lives of those who had time to think and room to expand. It is no use saying, If I were some one else I might be great; if I had a different nature I might be good. Read Gods records in the times of old, and see how He raises up his deliverers out of the parts most obnoxious to the attacks of the enemy; how He chooses obscure tribes and younger sons, and those whom the world has sent away, as having no sort of value in the common currency of merit. Bethlehem is the rival of Imperial Rome, Nazareth surpasses the wisdom of the Academy. Juda itself was a strange country to arrest the gaze of the civilised world. It is open to any one here to-day to do a piece of work which shall last, to be a pillar in the House of God, because he has accepted the fulness of meaning which underlies the Apostles word, Greater is He that is in you than he that is in the world. He has received Christ in his heart, and He has given him power, yes, the right, to become the son of God. Here is a work which may well fire the ambition of us all. But we cannot shut our eyes to its extreme difficulty. Before Christ can be in us there must be the absolute and entire surrender to Him of body, soul, and spirit.
Rev. Canon Newbolt.
Illustration
What did St. John know about greatness? After all, he was only a Galilean fisherman, little at home even in the Greek language. Where would St. John be now if we put him down in the world of London, and who would listen to him? But St. John did not lie inert and lifeless in a backwater, still and unruffled, of the worlds stream. He was thrown violently across the agents and the genius of that Empire which claimed to be the mistress of the world. He was thought important enough to be banished for his opinions. And while we are seeking to estimate his power of attaining to greatness or of knowing what greatness meant, I would ask you how many in this congregation could tell me a single fact in the life of the Emperor Domitian, supreme ruler at that time of the haughtiest despotism that the world has ever seen, except, perhaps, that he killed flies? Whereas, I suppose, there are few, if any, who could not narrate many incidents in the career of the Apostle John. There is hardly a home in England, unless it be that of the utterly abandoned, where his writings are not to be found, hardly a church in which you will not find some representation of him either in statue, painting, or glass. We seem to hear, while we are thinking about greatness, the despairing cry of a rival heathenismO Galile vicisti, O Galilean, Thou hast conquered.
Fuente: Church Pulpit Commentary
1Jn 4:4. The disciples had overcome them (the antichrists) because they were the children of God. He will care for those who trust in Him, and that will insure them the victory over the enemy because God who is in them is greater than the “wise men” of the world who were trying to seduce them.
Fuente: Combined Bible Commentary
1Jn 4:4-6. The apostle makes some strong assertions which have for their object to link a sound confession with a true religion. First, with reference to his Christian hearers, he connects their personal victory over the world, through the strength of Him who is greater than he that is in the world,that is, its prince, the spirit who sent the antichrists,with their sound faith. The indwelling God of chap. 1Jn 3:24 had given them the victory over all seducers, though they needed still to be warned. Taking up the term world, he goes on to show that the same antichristian error which had come into the world is really of the world: doctrines from below which take their fashion from the earthly kingdom of darkness, breathe the spirit of fleshly reasoning, and taught by men whom the world heareth, because it loves its own. The unregenerate have no sympathy with the truth; they only who are born of God can know Him, and understand the things concerning Him. But he that is of God heareth us: the apostles and teachers of the faith are chiefly meant; but the same is true of all who witness a good confession. By this we know, or distinguish, the Spirit of troth, and the spirit of error, or the deceiving spirit. At the outset St. John spoke of the test of the confession of Jesus; now at the close the test is the religious and irreligious character of the teaching. He conjoins himself with his readers. Finally, we here have the answer to every argument against the universality of the testing privilege and duty: every Christian can discern between the true and the false confession of the Incarnate Son; and every Christian has the internal qualification of the indwelling Spirit that separates from the world.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. A character and description given of these Christians to whom our apostle writes. He tells them they were of a nobler descent, of a more excellent pedigree, and higher offspring, than their false teachers; Ye are of God, regenerated by the Spirit of God, quickened by his renovation, led by his manuduction, acted by his influences, animated by his assistances: Little children ye are of God.
Observe, 2. What is affirmed of these Christians, Ye have overcome them; that is, ye have resisted their temptations, withstood their seductions, and all their arts and endeavours to mislead you, when others have been perverted by them.
Learn hence, That by steadfastness in the doctrine of Christ, Christians do overcome impostors and seducers, when unstable souls are overcome by them.
Observe, 3.The reason assigned why, and the means declared by which, they overcome, namely, because greater is he that is in you, than he that is in the world; that is, Christ, who by his Spirit and doctrine dwells in you, is greater and more powerfully efficacious than the spirit of error, which influences these vile impostors and secucers that are abroad in the world.
Fuente: Expository Notes with Practical Observations on the New Testament
Distinguishing Between the Spirits of Truth and Error
John said he, the other apostles, and all those who teach the truth like them are of God. All those who are in intimate relationship with God through the obedience of righteousness will recognize their teachings and follow them, but those who are not will fail to follow ( Joh 8:47 ). This is yet another test of the true Spirit in the teachers of truth versus the false spirit that was in the heart of the false teachers ( 1Jn 4:6 ).
Fuente: Gary Hampton Commentary on Selected Books
1Jn 4:4-6. Ye Who abide in the truth taught you from the beginning; are of God, and have overcome them Namely, these seducers, in all their snares and delusions: that is, the doctrine to which you adhere has prevailed against those who deserve the name of antichrist, (as undoubtedly all who oppose the Christian interest in some measure did,) and as you have the true miraculous gifts of the Spirit among you, to which they falsely pretend, it is soon seen that the advantage is clearly on your side. Because greater is he that is in you Namely, the Spirit of Christ; than he The spirit of antichrist; that is in the world The Son of God, who stands at the head of that interest in which you are embarked, and who aids you by the mighty communications of his Spirit, is infinitely too strong for Satan, the great head of the apostacy, and for all his confederates. Thus, the issue of the divine government will be, that truth and virtue shall be finally victorious over error and wickedness, because God, the Patron of truth and virtue, possesseth far greater power and wisdom than the evil spirits who promote error and wickedness. They Those false teachers; are of the world Of the number of those that know not God; therefore speak they of the world From the principle, wisdom, and spirit, that actuate worldly men; and, of consequence, the world heareth them Namely, with approbation. Lest the faithful should be discouraged by the success which false teachers oftentimes have in spreading their errors, the apostle observes that their success arises generally from their accommodating their doctrines to the prejudices and evil inclinations of the world. Wherefore, from the prevalence of any doctrine no argument can be drawn in favour of its truth. We Apostles; are of God Immediately taught and sent by him, and have approved ourselves to be so by such irresistible evidence, that I may now venture to say, he who knoweth God And experiences the governing influence of his fear and love, heareth and regardeth us; but he who is not of God heareth not us Neither believes nor obeys our word; but, by rejecting our testimony, attended as it is with such evidence, he proves himself destitute of all true religion. Hereby we know From what is said 1Jn 4:2-6; the spirit of truth, and the spirit of error This mark, by which St. John directed his disciples to judge of teachers, is not to be understood of their hearkening to the apostles personally, but of their receiving their doctrine with that submission which was due to persons inspired by the Spirit of God. Wherefore, though the apostles be all dead, yet as they still speak in their divinely-inspired writings, John, in this passage, declares that their writings are the test by which the disciples of Christ are to judge both of teachers and of their doctrine.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 4
Have overcome them; have successfully resisted them,–that is, the false spirits.
Fuente: Abbott’s Illustrated New Testament
4:4 {3} Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.
(3) He comforts the elect with a most sure hope of victory: but yet so, that he teaches them that they fight not with their own power, but with the virtue and power of God.
Fuente: Geneva Bible Notes
John’s readers had so far overcome these opponents of Jesus Christ by the Holy Spirit who indwelt them ("He who is in you;" cf. 1Jn 3:24; 1Jn 4:2; 1Jn 4:13). The Holy Spirit is stronger than Satan ("he who is in the world"). We overcome Satan, his agents, and his influence as we resist his temptations to doubt, deny, disregard, and disobey the Word of God (1Pe 5:9; cf. Genesis 3; Matthew 4). "You are from God" is the center of a chiasm that embraces 1Jn 4:2-6. [Note: Smalley, p. 216.]