4:1 {Beloved} (agapˆtoi). Three times in this chapter (1,7,11) we have this tender address on love.
{Believe not every spirit} (mˆ panti pneumati pisteuete). "Stop believing," as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery.
{Prove the spirits} (dokimazete ta pneumata). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (dokimos, 2Co 10:18), otherwise it is rejected (adokimos, 1Co 9:27; 2Co 13:5-7).
{Many false prophets} (polloi pseudoprophˆtai). Jesus had warned people against them (Mt 7:15), even when they as false Christs work portents (Mt 24:11,24; Mr 13:22). It is an old story (Lu 6:26) and recurs again and again (Ac 13:6; Re 16:13; 19:20; 20:10) along with false teachers (2Pe 2:1).
{Are gone out} (exelˆluthasin). Perfect active indicative of exerchomai. Cf. aorist in 2:19. They are abroad always.

4:2 {Hereby know ye} (en tout“i gin“skete). Either present active indicative or imperative. The test of "the Spirit of God" (to pneuma tou theou) here alone in this Epistle, save verse 13. With the clamour of voices then and now this is important. The test (en tout“i, as in 3:19) follows.
{That Jesus Christ is come in the flesh} (Iˆsoun Christon en sarki elˆluthota). The correct text (perfect active participle predicate accusative), not the infinitive (elˆluthenai, B Vg). The predicate participle (see Joh 9:22 for predicate accusative with homologe“) describes Jesus as already come in the flesh (his actual humanity, not a phantom body as the Docetic Gnostics held). See this same idiom in 2Jo 1:7 with erchomenon (coming). A like test is proposed by Paul for confessing the deity of Jesus Christ in 1Co 12:3 and for the Incarnation and Resurrection of Jesus in Ro 10:6-10.

4:3 {Confesseth not} (mˆ homologei). Indefinite relative clause with the subjective negative mˆ rather than the usual objective negative ou (verse 6). It is seen also in 2Pe 1:9; Tit 1:11, a survival of the literary construction (Moulton, "Prolegomena", p. 171). The Vulgate (along with Irenaeus, Tertullian, Augustine) reads "solvit" (luei) instead of mˆ homologei, which means "separates Jesus," apparently an allusion to the Cerinthian heresy (distinction between Jesus and Christ) as the clause before refers to the Docetic heresy. Many MSS. have here also en sarki elˆluthota repeated from preceding clause, but not A B Vg Cop. and not genuine.
{The spirit of the antichrist} (to tou antichristou). Pneuma (spirit) not expressed, but clearly implied by the neuter singular article to. It is a repetition of the point about antichrists made in 2:18-25.
{Whereof} (ho). Accusative of person (grammatical neuter referring to pneuma) with akou“ along with accusative of the thing (hoti erchetai, as in 2:18, futuristic present middle indicative). Here the perfect active indicative (akˆkoate), while in 2:18 the aorist (ˆkousate).
{And now already} (kai nun ˆdˆ). As in 2:18 also (many have come). "The prophecy had found fulfilment before the Church had looked for it" (Westcott). It is often so. For ˆdˆ see Joh 4:35; 9:27.

4:4 {Have overcome them} (nenikˆkate autous). Perfect active indicative of nika“, calm confidence of final victory as in 2:13; Joh 16:33. The reference in autous (them) is to the false prophets in 4:1.
{Because} (hoti). The reason for the victory lies in God, who abides in them (3:20,24; Joh 14:20; 15:4f.). God is greater than Satan, "he that is in the world" (ho en t“i kosm“i), the prince of this world (Joh 12:31; 14:30), the god of this age (2Co 4:4), powerful as he seems.

4:5 {Of the world} (ek tou kosmou). As Jesus is not and as the disciples are not (Joh 17:14ff.).
{As of the world} (ek tou kosmou). No "as" (h“s), but that is the idea, for their talk proceeds from the world and wins a ready hearing. The false prophets and the world are in perfect unison.

4:6 {We} (hˆmeis). In sharp contrast with the false prophets and the world. We are in tune with the Infinite God. Hence "he that knoweth God" (ho gin“sk“n ton theon, present active articular participle, the one who keeps on getting acquainted with God, growing in his knowledge of God) "hears us" (akouei hˆm“n). 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} (ek toutou). "From this," deduction drawn from the preceding; only example in the Epistle for the common en tout“i as in 4:2. The power of recognition (gin“skomen, we know by personal experience) belongs to all believers (Westcott). There is no reason for Christians being duped by "the spirit of error" (to pneuma tˆs planˆs), here alone in the N.T., though we have pneumasin planois (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).

4:7 {Of God} (ek tou theou). Even human love comes from God, "a reflection of something in the Divine nature itself" (Brooke). John repeats the old commandment of 2:7f. Persistence in loving (present tense agap“men indicative and agap“n participle) is proof that one "has been begotten of God" (ek tou theou gegennˆtai as in 2:29) and is acquainted with God. Otherwise mere claim to loving God accompanied by hating one's brother is a lie (2:9-11).

4:8 {He that loveth not} (ho mˆ agap“n). Present active articular participle of agapa“ "keeps on not loving."
{Knoweth not God} (ouk egn“ ton theon). Timeless aorist active indicative of gin“sk“, has no acquaintance with God, never did get acquainted with him.
{God is love} (ho theos agapˆ estin). Anarthrous predicate, not hˆ agapˆ. John does not say that love is God, but only that God is love. The two terms are not interchangeable. God is also light (1:5) and spirit (Joh 4:24).

4:9 {Was manifested} (ephaner“thˆ). First aorist passive indicative of phanero“. The Incarnation as in 3:5. Subjective genitive as in 2:5.
{In us} (en hˆmin). In our case, not "among us" nor "to us." Cf. Ga 1:16.
{Hath sent} (apestalken). Perfect active indicative of apostell“, as again in verse 14, the permanent mission of the Son, though in verse 10 the aorist apesteilen occurs for the single event. See Joh 3:16 for this great idea.
{His only-begotten Son} (ton huion autou ton monogenˆ). "His Son the only-begotten" as in Joh 3:16. John applies monogenˆs to Jesus alone (Joh 1:14,18), but Luke (Lu 7:12; 8:42; 9:38) to others. Jesus alone completely reproduces the nature and character of God (Brooke).
{That we might live through him} (hina zˆs“men di' autou). Purpose clause with hina and the first aorist (ingressive, get life) active subjunctive of za“. "Through him" is through Christ, who is the life (Joh 14:6). Christ also lives in us (Ga 2:20). This life begins here and now.

4:10 {Not that} (ouch hoti) {--but that} (all' hoti). Sharp contrast as in Joh 7:22; 2Co 7:9; Php 4:17.
{We loved} (ˆgapˆsamen). First aorist active indicative, but B reads ˆgapˆkamen (perfect active, we have loved).
{He} (autos). Emphatic nominative (God).
{To be the propitiation} (hilasmon). Merely predicate accusative in apposition with huion (Son). For the word see 2:2; Ro 3:25 for hilastˆrion, and for peri see also 2:2.

4:11 {If God so loved us} (ei hout“s ho theos ˆgapˆsen hˆmas). Condition of first class with ei and the first aorist active indicative. As in Joh 3:16, so here hout“s emphasises the manifestation of God's love both in its manner and in its extent (Ro 8:32).
{Ought} (opheilomen). As in 2:6. "Noblesse oblige". "Keep on loving," (agapƒin) as in 3:11.

4:12 {No one hath beheld God at any time} (theon oudeis p“pote tetheƒtai). Perfect middle indicative of theaomai (Joh 1:14). Almost the very words of Joh 1:18 theon oudeis p“pote he“raken (instead of tetheƒtai).
{If we love one another} (ean agap“men allˆlous). Third-class condition with ean and the present active subjunctive, "if we keep on loving one another."
{God abideth in us} (ho theos en hˆmin menei). Else we cannot go on loving one another.
{His love} (hˆ agapˆ autou). More than merely subjective or objective (2:5; 4:9). "Mutual love is a sign of the indwelling of God in men" (Brooke). {Is perfected} (tetelei“menˆ estin). Periphrastic (see usual form tetelei“tai in 2:5; 4:17) perfect passive indicative of teleio“ (cf. 1:4). See verse 18 for "perfect love."

4:13 {Hereby know we} (en tout“i gin“skomen). The Christian's consciousness of the fact of God dwelling in him is due to the Spirit of God whom God has given (ded“ken, perfect active indicative here, though the aorist ed“ken in 3:24). This gift of God is proof of our fellowship with God.

4:14 {We have beheld} (tetheƒmetha). Perfect middle of theaomai as in verse 12, though the aorist in 1:1; Joh 1:14 (etheƒsametha). John is qualified to bear witness (marturoumen as in 1:2) as Jesus had charged the disciples to do (Ac 1:8).
{Hath sent} (apestalken). As in verse 9, though apesteilen in verse 10.
{To be the Saviour of the world} (s“tˆra tou kosmou). Predicate accusative of s“tˆr (Saviour), like hilasmon in verse 10. This very phrase occurs elsewhere only in Joh 4:42 as the confession of the Samaritans, but the idea is in Joh 3:17.

4:15 {Whosoever shall confess} (hos ean homologˆsˆi). Indefinite relative clause with modal ean (=an) and the first aorist active subjunctive, "whoever confesses." See 2:23; 4:2f. for homologe“.
{That} (hoti). Object clause (indirect assertion) after homologe“. This confession of the deity of Jesus Christ implies surrender and obedience also, not mere lip service (cf. 1Co 12:3; Ro 10:6-12). This confession is proof (if genuine) of the fellowship with God (1:3f.; 3:24).

4:16 {We know} (egn“kamen). Perfect active indicative, "we have come to know and still know" as in Joh 6:9, only there order is changed (pepisteukamen coming before egn“kamen). Confession (homologe“) follows experimental knowledge (gin“sk“) and confident trust (pisteu“). Believers are the sphere (en hˆmin, in our case) in which the love of God operates (Westcott). See Joh 13:35 for "having love."
{God is love} (ho theos agapˆ estin). Repeated from verse 8. So he gathers up the whole argument that one who is abiding in love is abiding in God and shows that God is abiding in him. Thoroughly Johannine style.

4:17 {Herein} (en tout“i). It is not clear whether the hina clause (sub-final use) is in apposition with en tout“i as in Joh 15:8 or the hoti clause (because) with the hina clause as parenthesis. Either makes sense. Westcott argues for the latter idea, which is reinforced by the preceding sentence.
{With us} (meth' hˆm“n). Construed with the verb tetelei“tai (is perfected). In contrast to en hˆmin (verses 12,16), emphasising cooperation. "God works with man" (Westcott). For boldness (parrˆsian) in the day of judgment (only here with both articles, but often with no articles as in 2Pe 2:9) see 2:28.
{As he is} (kath“s ekeinos estin). That is Christ as in 2:6; 3:3,5,7,16. Same tense (present) as in 3:7. "Love is a heavenly visitant" (David Smith). We are in this world to manifest Christ.

4:18 {Fear} (phobos). Like a bond-slave (Ro 8:15), not the reverence of a son (eulabeia, Heb 5:7f.) or the obedience to a father (en phob“i, 1Pe 1:17). This kind of dread is the opposite of parrˆsia (boldness).
{Perfect love} (hˆ teleia agapˆ). There is such a thing, perfect because it has been perfected (verses 12,17). Cf. Jas 1:4.
{Casteth out fear} (ex“ ballei ton phobon). "Drives fear out" so that it does not exist in real love. See ekball“ ex“ in Joh 6:37; 9:34f.; 12:31; 15:6 to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1Co 13).
{Hath punishment} (kolasin echei). Old word, in N.T. only here and Mt 25:46. Tim“ria has only the idea of penalty, kolasis has also that of discipline, while paideia has that of chastisement (Heb 12:7). The one who still dreads (phoboumenos) has not been made perfect in love (ou tetelei“tai). Bengel graphically describes different types of men: "sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore."

4:19 {He first} (autos pr“tos). Note pr“tos (nominative), not pr“ton, as in Joh 20:4,8. God loved us {before} we loved him (Joh 3:16). Our love is in response to his love for us. Agap“men is indicative (we love), not subjunctive (let us love) of the same form. There is no object expressed here.

4:20 {If a man say} (ean tis eipˆi). Condition of third class with ean and second aorist active subjunctive. Suppose one say. Cf. 1:6.
{I love God} (Agap“ ton theon). Quoting an imaginary disputant as in 2:4.
{And hateth} (kai misei). Continuation of the same condition with ean and the present active subjunctive, "and keep on hating." See 2:9; 3:15 for use of mise“ (hate) with adelphos (brother). A liar (pseustˆs). Blunt and to the point as in 1:10; 2:4.
{That loveth not} (ho mˆ agap“n). "The one who does not keep on loving" (present active negative articular participle).
{Hath seen} (he“raken). Perfect active indicative of hora“, the form in Joh 1:18 used of seeing God.
{Cannot love} (ou dunatai agapƒin). "Is not able to go on loving," with which compare 2:9, ou dunatai hamartanein (is not able to go on sinning). The best MSS. do not have p“s (how) here.

4:21 {That} (hina). Sub-final object clause in apposition with entolˆn as in Joh 13:34; 15:13.
{From him} (ap' autou). Either God or Christ. See Mr 12:29-31 for this old commandment (2:7f.).