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1 John 4

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Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

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Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:

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And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

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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.

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They are of the world: therefore speak they of the world, and the world heareth them.

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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.

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Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.

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He that loveth not knoweth not God; for God is love.

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In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.

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Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

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Beloved, if God so loved us, we ought also to love one another.

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No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.

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Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.

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And we have seen and do testify that the Father sent the Son to be the Saviour of the world.

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Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.

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And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.

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Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.

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There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

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We love him, because he first loved us.

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If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

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And this commandment have we from him, That he who loveth God love his brother also.

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1 John 4

The command to test the spirits rather than believing every spirit that claims prophetic authority distinguishes genuine revelation from satanic deception: the true Spirit confesses that Jesus Christ has come in the flesh, identifying the incarnation as the litmus test of authentic Christianity. The one in the community who abides in Christ is greater than the one in the world—Satan and his agents—establishing that believers possess greater spiritual power through their participation in Christ than the forces arrayed against them. God is love is the definitive statement of God's nature, repeated twice for emphasis, meaning that love is not merely one of God's attributes but the very essence of his being and operation. God sent his only Son into the world not to condemn but to save, and Christ became the propitiation for our sins, bearing the judgment that sinners deserve and opening the way for reconciliation. The love God has shown in sending his Son calls for a responsive love from believers that overflows toward others. The love we have for God must overflow into love for our brothers and sisters, for whoever says I love God but hates his brother is a liar and the truth does not dwell in him—love of the invisible God finds its verification in the visible love of brothers and sisters.

1 John 4:19

We love because he first loved us — the causal priority (hoti protos ēgapēsen) establishes that human love is response to divine initiative. Love is not human achievement but divine gift received and reflected. The order is unambiguous: God's love is chronologically and causally first.

1 John 4:2

By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh (en sarki elēlythota) is from God — the confessional test is christological: recognition of Christ's incarnation. The flesh (sarx) represents the physical, historical reality. Docetic denial of embodiment marks false spirits.

1 John 4:1

Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world — the command to test (dokimazo) spirits guards against deception. False prophets (pseudoprophētēs) propagate false spirits; discernment is essential. The world (kosmos) has become a mission field for deception.

1 John 4:3

And every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is already in the world — non-confession identifies the antichrist spirit. The antichrist is not merely future but present (nyn en tō kosmō), already active through deceptive teachings. Denial of Jesus characterizes all opposition to God.

1 John 4:4

Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world — the readers' origin (ek theos) and their conquest (nikao) are assured. The indwelling Christ (en humin) exceeds the world's ruler (ho en tō kosmō). Victory is already theirs through union with the greater One.

1 John 4:5

They are from the world; therefore they speak from the world, and the world listens to them — the false prophets' origin (ek tou kosmou) determines their message and resonance. They speak the world's language; the world hears itself in their words. Natural affinity exists between world and worldly spirits.

1 John 4:6

We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the spirit of truth and the spirit of error — the apostolic speakers represent God's origin (ek theos). Receptivity to truth depends on spiritual origin (ek theos). The distinction between truth and error spirits is audible in reception or rejection.

1 John 4:7

Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God — love (agapē) originates in God's nature; its practice indicates new birth (gennao) and knowledge (ginōskō) of the divine. The imperative (agapōmen allelous) flows from theological reality: love is God's character made visible.

1 John 4:8

Anyone who does not love does not know God, because God is love (ho theos agapē estin) — the equation of God's essence with love is the NT's boldest ontological claim. Absence of love indicates lack of knowledge (ginōskō) of God. Love is not God's property but his very being.

1 John 4:9

In this the love of God was made manifest among us, that God sent his only Son into the world so that we might live through him — the manifestation (phaneroō) of divine love is incarnational and redemptive. The only Son (monogenēs) sent (apostello) establishes Christ's unique relation and the Father's initiative. Life (zōē) through Christ describes salvation.

1 John 4:10

In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins — love's definition is reversed: not human love seeking God but God's love seeking humanity. The propitiation (hilasmos) addresses sins through Christ's sacrifice. God's priority in love precedes and enables human love-response.

1 John 4:11

Beloved, if God so loved us, we also ought to love one another — the conditional (ei) rests on the reality of God's love, established in 4:9-10. The obligation (opheilo) follows logically: divine love demands human love. The pattern of God's love becomes the measure of believers' love.

1 John 4:12

No one has ever seen God; if we love one another, God abides in us and his love is perfected in us — the divine invisibility (oudepoté) is paradoxically resolved through visible love. The abiding (menō) of God becomes apparent through fraternal love. Love's perfection (teleioo) emerges from mutual, visible affection.

1 John 4:13

By this we know that we abide in him and he in us, because he has given us of his Spirit — the mutual indwelling (menō) is known through the Spirit's (pneuma) presence. The giving (didomi) of the Spirit is God's permanent gift. The Spirit is the proof of mutual union.

1 John 4:14

And we have seen and testify that the Father has sent his Son to be the Savior of the world — the apostolic testimony (martureo) is grounded in vision (theaomai). The Father's sending (apostello) and Christ's saving role establish his cosmic significance. The world's Savior language resonates against political messianism.

1 John 4:15

Whoever confesses that Jesus is the Son of God, God abides in him, and he in God — confession (homologeō) of Christ as Son establishes union with God. The Son designation (huios) expresses unique relational identity. Confession produces and confirms mutual indwelling.

1 John 4:16

So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him — the experiential knowledge (ginōskō) and faith (pisteuō) in God's love constitute authentic spirituality. The reiteration of God's love-essence grounds practical ethics. Abiding in love becomes identical with abiding in God.

1 John 4:17

By this is love perfected with us, that we may have confidence in the day of judgment, because as he is so also are we in this world — love's perfection (teleioo) produces confidence (parrēsia) for judgment. Likeness to Christ (kathos ekeinos) in present conduct ensures boldness before the judge. Eschatological hope is established in present love.

1 John 4:18

There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love — fear (phobos) and love (agapē) are mutually exclusive. Perfect love (teleia agapē) eliminates the fear of punishment (kolasis). Fear indicates incomplete love-transformation.

1 John 4:20

If anyone says, 'I love God' and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen — the liars (pseudesthēs) claim vertical love while denying horizontal love. The logical argument: if one cannot love the visible brother, the invisible God's love is impossible. Hatred of the brother is ipso facto God-hatred.

1 John 4:21

And this commandment we have from him: whoever loves God must also love his brother — the commandment (entolē) is singular and integrative: loving God necessarily includes loving the brother. The logical necessity (dei) flows from God's nature and Christ's teaching. Love of God and neighbor cannot be separated.