1 John 4:18 Ulasan

In this chapter the apostle exhorts to try spirits (Jo1 4:1), gives a note to try by (Jo1 4:2, Jo1 4:3), shows who are of the world and who of God (Jo1 4:4-6), urges Christian love by divers considerations (Jo1 4:7-16), describes our love to God, and the effect of it (Jo1 4:17-21).

INTRODUCTION TO 1 JOHN 4 In this chapter the apostle cautions against seducing spirits; advises to try them, and gives rules by which they may be known, and by which they are distinguished from others; and then returns to his favourite subject, brotherly love. He exhorts the saints not to believe every man that came with a doctrine to them, but to try them, since there were many false teachers in the world; and gives a rule by which they may be tried and judged, as that whatever teacher owns Christ to be come in the flesh is of God, but he that does not is not of God, but is the spirit of antichrist that should come, and was in the world, Jo1 4:1, but, for the comfort of those to whom he writes, he observes, that they were of God, and had overcome these false teachers, through the mighty power of the divine Spirit in them, who is greater than Satan, and all his emissaries, Jo1 4:4. He distinguishes between seducing spirits, and faithful ministers of the word; the former are of the world, speak of worldly things, and worldly men hear them; but the latter are of God, and they that have any spiritual knowledge of God hear them; but such as are not of God do not heal them, by which may he known the spirit of truth from the spirit of error, Jo1 4:5. And then the apostle returns to his former exhortation to brotherly love, which he enforces by the following reasons, because it is of God, a fruit of his Spirit and grace, and because it is an evidence of being born of God, and of having a true knowledge of him; whereas he that is destitute of it does not know him, seeing God is love, Jo1 4:7, and having affirmed that God is love, he proves it, by the mission of his Son, to be a propitiation for the sins of such that did not love him, and that they might live through him; wherefore he argues, that if God had such a love to men, so undeserving of it, then the saints ought to love one another, Jo1 4:9. Other arguments follow, engaging to it, as that God is invisible; and if he is to be loved, then certainly his people, who are visible; and that such who love one another, God dwells in them, and his love is perfected in them; and that he dwells in them is known by the gift of his Spirit to them, Jo1 4:12, and that God the Father so loved the world, as to send his Son to be the Saviour of it, before asserted, is confirmed by the apostles, who were eyewitnesses of it; who also declare, that whoever confesses the sonship of Christ, God dwells in him, and he in God; and who had an assurance of the love of God to them, who is love itself; so that he that dwells in God, and God in him, dwells in love, Jo1 4:14. And great are the advantages arising from hence, for hereby the saints' love to God is made perfect; they have boldness in the day of judgment, since as he is, so are they in this world, and fear is cast out by it, Jo1 4:17, but lest too much should be thought to be ascribed to love, that is said to be owing to the love of God to them, which is prior to theirs to him, and the reason of it, Jo1 4:19. And the chapter is closed with observing the contradiction there is between a profession of love to God, and hatred of the brethren, seeing God, who is invisible, cannot be loved, if brethren that are seen are hated; and also the commandment, that he that loves God should love his brother also, Jo1 4:20.

There is no fear in love,.... In the love of the brethren; where that is, there is no fear: so far as that prevails and gains ground, fear removes; not the filial fear of God, the new covenant grace of fear, which is the beginning of wisdom, and is consistent with faith, hope, love, and spiritual joy; but either the fear of men, which brings a snare: those that truly love Christ, his Gospel, and his people, they are not afraid of men; the spirit of power, love, and of a sound mind, is opposite to a spirit of fear, nor can they stand together; and such strength there is sometimes in brotherly love, that the saints are not afraid of death itself, but freely lay down their lives for one another; see Jo1 3:16; or it may be rather, that they are not afraid of the day of judgment, and of hell and damnation; where hatred of the brethren has place, there is a fear and dread of these things, as were in Cain; but those that love the brethren, they know they are passed from death to life, and shall not enter into condemnation, and therefore are in no fear of any of these things: but perfect love casteth out fear; when love to the brethren appears to be perfect, that is, genuine and sincere, and a man knows that from the bottom of his heart he sincerely loves the saints, he concludes from hence, as he may, the truth of his faith, which works in this way; and this frees him from the fears of men and devils, and of the future judgment and wrath to come. The Jews have a saying (w), "worthy is his portion that rules over the place of fear, for lo, there is nothing that rules over the degree of "fear" but "love".'' Because fear hath torment: it distresses a man, fills him with anguish, and makes him restless and uneasy, and keeps him in servitude; through the fear of men, of the devil, death, judgment, and hell, he is all his lifetime, or as long as this fear lasts, subject to bondage: or "fear has punishment", as it may be rendered, and is by the Vulgate Latin version; it is a punishment itself to a man; and its being criminal deserves punishment, and is punishable; see Rev 21:8; he that feareth is not made perfect in love; or "by love"; that is, he that is possessed, and under the power of a servile fear of punishment, is one who is not, by the love to the brethren, made to appear to himself to be a sincere lover of God, and true believer in Christ; for was he, he would not be in fear of destruction and death, since whoever truly loves God, and believes in Christ, shall certainly be saved; though such persons, at times, may not be without their doubts and fears. (w) Zohar in Exod. fol. 87. 1.

He says, "Perfect love casteth out fear." For the perfection of a believing man is love.

John, in fact, exhorts us to lay down our lives even for our brethren, affirming that there is no fear in love: "For perfect love casteth out fear, since fear has punishment; and he who fears is not perfect in love." What fear would it be better to understand (as here meant), than that which gives rise to denial? What love does he assert to be perfect, but that which puts fear to flight, and gives courage to confess? What penalty will he appoint as the punishment of fear, but that which he who denies is about to pay, who has to be slain, body and soul, in hell? And if he teaches that we must die for the brethren, how much more for the Lord,-he being sufficiently prepared, by his own Revelation too, forgiving such advice! For indeed the Spirit had sent the injunction to the angel of the church in Smyrna: "Behold, the devil shall cast some of you into prison, that ye may be tried ten days.

"There is no fear," says he, "in love; but perfect love casteth out fear; because fear has torment"-the fire of the lake, no doubt. "He that feareth is not perfect in love" -to wit, the love of God.

But the man who does not fear to suffer, he will be perfect in love-in the love, it is meant, of God; "for perfect love casteth out fear." "And therefore many are called, but few chosen.

For, fearing the Lord, you will not do these deeds, but will refrain from them. For fears are of two kinds: for if you do not wish to do that which is evil, fear the Lord, and you will not do it; but, again, if you wish to do that which is good, fear the Lord, and you will do it.

What John said is true. So if you do not want to have any fear, first of all see whether you have that perfect love which turns fear out of the door. But if fear is pushed out before such perfection is achieved, it is a matter of pride puffing up, not of charity building up.

Now therefore concerning this same boldness, let us see what he says. Whence do we understand that charity is perfect? "There is no fear in charity." Then what say we of him that has begun to fear the day of judgment? If charity in him were perfect, he would not fear. For perfect charity would make perfect righteousness, and he would have nothing to fear: nay rather he would have something to desire; that iniquity may pass away, and God's kingdom come. So then, "there is no fear in charity." But in what charity? Not in charity begun: in what then? "But perfect charity," saith he, "casteth out fear." Then let fear make the beginning, because "the fear of the Lord is the beginning of wisdom." Fear, so to say, prepares a place for charity. But when once charity has begun to inhabit, the fear which prepared the place for it is cast out. For in proportion as this increases, that decreases: and the more this comes to be within, is the fear cast out. Greater charity, less fear; less charity, greater fear. But if no fear, there is no way for charity to come in.

As we see in sewing, the thread is introduced by means of the bristle; the bristle first enters, but except it come out the thread does not come into its place: so fear first occupies the mind, but the fear does not remain there, because it enters only in order to introduce charity. When once there is the sense of security in the mind, what joy have we both in this world and in the world to come! Even in this world, who shall hurt us, being full of charity? See how the apostle exults concerning this very charity: "Who shall separate us from the charity of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?"

The consciousness of sins torments the heart: justification has not yet taken place. There is that in it which itches, which pricks. Accordingly in the Psalm what saith he concerning this same perfection of righteousness? "Thou hast turned for me my mourning into joy: Thou hast put off my sackcloth, and girded me with gladness; to the end that my glory may sing to thee, and that I be not pricked." What is this, "That I be not pricked?" That there be not that which shall goad my conscience. Fear doth goad: but fear not thou: charity enters in, and she heals the wound that fear inflicts. The fear of God so wounds as doth the leech's knife; it takes away the rottenness, and seems to make the wound greater.

Then let fear occupy thine heart, that it may bring in charity; let the cicatrice succeed to the leech's knife. He is such an Healer, that the cicatrices do not even appear: only do thou put thyself under His hand. For if thou be without fear, thou canst not be justified. It is a sentence pronounced by the Scriptures; "For he that is without fear, cannot be justified." Needs then must fear first enter in, that by it charity may come. Fear is the healing operation: charity, the sound condition. "But he that feareth is not made perfect in love." Why? "Because fear hath torment;" just as the cutting of the surgeon's knife hath torment.

But there is another sentence, which seems contrary to this if it have not one that understands. Namely, it is said in a certain place of the Psalms, "The fear of the Lord is chaste, enduring forever." He shows us an eternal fear, but a chaste. But if he there shows us an eternal fear, does this epistle perchance contradict him, when it saith, "There is no fear in love, but perfect love casteth out fear?" Let us interrogate both utterances of God. One is the Spirit, though the books two, though the mouths two though the tongues two. For this is said by the mouth of John, that by the mouth of David: but think not that the Spirit is more than one.

It is not without cause that in the one place there is added that word, chaste, in the other it is not added: but because there is one fear which is called chaste, and there is another fear which is not called chaste. Let us mark the difference between these two fears, and so understand the harmony of the flutes. How are we to understand, or how to distinguish? Mark, my beloved. There are men who fear God, lest they be cast into hell, lest haply they burn with the devil in everlasting fire. This is the fear which introduces charity: but it comes that it may depart. For if thou as yet fearest God because of punishments, not yet dost thou love Him whom thou in such sort fearest. Thou dost not desire the good things, but art afraid of the evil things. Yet because thou art afraid of the evil things, thou correctest thyself and beginnest to desire the good things. When once thou hast begun to desire the good, there shall be in thee the chaste fear.

What is the chaste fear? The fear lest thou lose the good things themselves. Mark! It is one thing to fear God lest He cast thee into hell with the devil, and another thing to fear God lest He forsake thee. The fear by which thou fearest lest thou be cast into hell with the devil, is not yet chaste; for it comes not from the love of God, but from the fear of punishment: but when thou fearest God lest His presence forsake thee, thou embracest Him, thou longest to enjoy God Himself.

One cannot better explain the difference between these two fears, the one which charity casteth out, the other chaste, which endureth for ever, than by putting the case of two married women, one of whom, you may suppose, is willing to commit adultery, delights in wickedness, only fears lest she be condemned by her husband. She fears her husband: but because she yet loves wickedness, that is the reason why she fears her husband. To this woman, the presence of her husband is not grateful but burdensome; and if it chance she live wickedly, she fears her husband, lest he should come. Such are they that fear the coming of the day of judgment.

Put the case that the other loves her husband, that she feels that she owes him chaste embraces, that she stains herself with no uncleanness of adultery; she wishes for the presence of her husband. And how are these two fears distinguished? The one woman fears, the other also fears. Question them: they seem to make one answer: question the one, Dost thou fear thine husband? she answers, I do. Question the other, whether she fears her husband; she answers, I do fear him. The voice is one, the mind diverse. Now then let them be questioned, Why? The one saith, I fear my husband, lest he should come: the other saith, I fear my husband, lest he depart from me. The one saith, I fear to be condemned: the other, I fear to be forsaken. Let the like have place in the mind of Christians, and thou findest a fear which love casteth out, and another fear, chaste, enduring for ever.

The apostles had to ensure that no other truth would creep in and that no other doctrine would be taught. To do this, it was necessary to increase the capacity of those who were being taught and to multiply the constancy of that love which drives out all fear, not dreading the rage of persecutors.

There is no fear in love, but perfect love casts out fear: for fear has torment. He who fears is not made perfect in love. He who genuinely loves God does so not out of fear of punishment, but because of a passionate love for morality and love towards God; yet he does not consider himself safe due to a noble fear, which is the love of what is honorable. Equally, he who acts out of fear of falling into torment is the same as the former; therefore, he adds: "for fear has torment."

There is no fear in love, but perfect love casts out fear: for fear has torment. He who fears is not made perfect in love. Furthermore, he says, living this way, we will have confidence towards him, and we will be without fear then. For the "perfect love", (1 Jn. 4:18) through good works, will be far from fear. And he adds this confirmation, namely that "perfect love casts out fear". What fear? He himself says it is the "fear has torment": for it happens that someone loves because of fear, lest he be punished: but this fear is not perfect, that is, it is not of perfect love. Having said these things about "perfect love", he completely convinces that we should love God, for John himself first, he says, "loved us". However, we must, since he has been the first good beginning for us, strive to repay, as has been said more broadly by us above. However, some have asked how, when David says: "Fear the Lord, all his saints, for nothing is lacking to those who fear him," (Ps. 34:9) he does not say: "perfect love casts out fear." Are the saints of God not perfect in love, to whom it is commanded to "fear"? And we say that there are two kinds of "fear": one is indeed initial, which also brings with it "torment", because of the evils perpetrated by oneself: fearing him because he approaches God, and therefore approaching lest he be punished, and this is indeed initial. "Perfect", freed from such fear, is therefore called holy and endures forever: for "The fear of the Lord is holy," David says, "and endures forever." (Ps. 19:9) Since initial fear is neither holy nor enduring, but ceases to exist in "perfect love". Who then and for what reason is fear called perfect? It is because, having been perfectly taken into love, it strives and fears that it may lack those things which are fitting for them to do towards the beloved, whom they love intensely.

There is no fear in love. In that particular love which, in imitation of divine goodness, knows how to do good even to enemies and to love them.

But perfect love casts out fear. This fear, of course, of which it is said: The fear of the Lord is the beginning of wisdom (Psalm CX). By which anyone fearing begins works of justice, lest the strict Judge come, and finding himself less chastened, be condemned. This fear is cast out by the love which, on account of its merit of justice, has confidence on the day of judgment. But also the fear of present adversities, perfect love expels from the soul. The one who supplicates to the Lord sought to have, saying: Deliver my soul from the fear of the enemy (Psalm LXIII). The one who had it said: Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? etc. (Romans VIII).

Because fear has torment. The heart is tormented by the conscience of sins, because justification has not yet been made. Therefore, in the Psalm, concerning this very perfection of justice, "You have turned (he says) my mourning into joy for me; you have removed my sackcloth, and girded me with gladness, that my glory may sing praise to you, and not be silent" (Psalm XXIX), that is, there may not be anything to pierce my conscience. Fear pierces, but do not be afraid: love enters, which heals what fear wounds.

But whoever fears is not perfect in charity. Because clearly fear has punishment, as a doctor’s surgery has punishment; although just as the doctor’s surgery brings hoped-for health, so fear follows desired charity. Nor should it be thought that the words of Blessed John are contrary to what the Psalmist says: "The fear of the Lord is holy, enduring forever and ever" (Psalm 19). For there are two fears: one by which men fear God lest they be cast into hell; this is the fear that introduces charity, but it comes so that it may go out. For if you still fear God because of punishments, you do not yet love whom you thus fear; you do not desire good things, but you avoid bad ones; but because you avoid bad things, you correct yourself, and begin to desire good things. When you begin to desire good things, that holy fear will be in you, namely lest you lose those good things, not so that you may not be cast into hell, but lest the presence of the Lord whom you embrace may desert you, whom you wish to enjoy forever.

For, having attained perfection in love through good deeds, we shall be far from fear. In confirmation of this he also adds: perfect love casts out fear. What fear? He himself says that it is the fear of torment. For it is possible to love someone even out of fear of punishment. But such fear is not perfect, that is, it is not characteristic of perfect love. Having said this about perfect love, he necessarily says that we must love God because He first loved us, and since He first did us good, we must all the more compel ourselves to repay Him for it. Based on the words of David: "Fear the Lord, you His saints, for there is no want to those who fear Him" (Ps. 33:10), some will ask: how does John now say that perfect love casts out fear? Are God's saints really so imperfect in love that they are commanded to fear? We answer. Fear is of two kinds. One is introductory, to which torment is attached. A person who has committed evil deeds approaches God with fear, and approaches in order not to be punished. This is the preliminary fear. The other fear is perfect. This fear is free from such dread; which is why it is called pure and enduring forever (Ps. 18:10). What then is this fear, and why is it perfect? Because the one who possesses it is completely captivated by love and strives in every way to lack nothing of what one who loves deeply must do for the beloved.

We must not believe every teacher who professes to have a Divine commission to preach, but try such, whether they be of God; and the more so because many false prophets are gone out into the world, Jo1 4:1. Those who deny that Jesus Christ is come in the flesh have the spirit of antichrist, Jo1 4:2, Jo1 4:3. The followers of God have been enabled to discern and overcome them, Jo1 4:4-6. The necessity of love to God and one another shown, from God's love to us, Jo1 4:7-11. Though no man hath seen God, yet every genuine Christian knows him by the spirit which God has given him, Jo1 4:12, Jo1 4:13. The apostles testified that God sent his Son to be the Savior of the world; and God dwelt in those who confessed this truth, Jo1 4:14, Jo1 4:15. God is love, Jo1 4:16. The nature and properties of perfect love, Jo1 4:17, Jo1 4:18. We love him because he first loved us, Jo1 4:19. The wickedness of pretending to love God while we hate one another, Jo1 4:20, Jo1 4:21.

There is no fear in love - The man who feels that he loves God with all his heart can never dread him as his Judge. As he is now made a partaker of his Spirit, and carries a sense of the Divine approbation in his conscience, he has nothing of that fear that produces terror or brings torment. The perfect love - that fullness of love, which he has received, casteth out fear - removes all terror relative to this day of judgment, for it is of this that the apostle particularly speaks. And as it is inconsistent with the gracious design of God to have his followers miserable, and as he cannot be unhappy whose heart is full of the love of his God, this love must necessarily exclude this fear or terror; because that brings torment, and hence is inconsistent with that happiness which a man must have who continually enjoys the approbation of his God. He that feareth - He who is still uncertain concerning his interest in Christ; who, although he has many heavenly drawings, and often sits with Christ some moments on a throne of love, yet feels from the evils of his heart a dread of the day of judgment; is not made perfect in love - has not yet received the abiding witness of the Spirit that he is begotten of God; nor that fullness of love to God and man which excludes the enmity of the carnal mind, and which it is his privilege to receive. But is the case of such a man desperate? No: it is neither desperate nor deplorable; he is in the way of salvation, and not far from the kingdom of heaven. Let such earnestly seek, and fervently believe on the Son of God; and he will soon give them another baptism of his Spirit, will purge out all the old leaven, and fill their whole souls with that love which is the fulfilling of the law. He who is not yet perfect in love may speedily become so, because God can say in a moment, I will, be thou clean; and immediately his leprosy will depart. Among men we find some that have neither love nor fear; others that have fear without love; others that have love and fear; and others that have love without fear. 1. Profligates, and worldly men in general, have neither the fear nor love of God. 2. Deeply awakened and distressed penitents have the fear or terror of God without his love. 3. Babes in Christ, or young converts, have often distressing fear mixed with their love. 4. Adult Christians have love without this fear; because fear hath torment, and they are ever happy, being filled with God. See Mr. Wesley's note on this place. 1. We must not suppose that the love of God shed abroad in the heart is ever imperfect in itself; it is only so in degree. There may be a less or greater degree of what is perfect in itself; so it is with respect to the love which the followers of God have; they may have measures or degrees of perfect love without its fullness. There is nothing imperfect in the love of God, whether it be considered as existing in himself, or as communicated to his followers. 2. We are not to suppose that the love of God casts out every kind of fear from the soul; it only casts out that which has torment. 1. A filial fear is consistent with the highest degrees of love; and even necessary to the preservation of that grace. This is properly its guardian; and, without this, love would soon degenerate into listlessness, or presumptive boldness. 2. Nor does it cast out that fear which is so necessary to the preservation of life; that fear which leads a man to flee from danger lest his life should be destroyed. 3. Nor does it cast out that fear which may be engendered by sudden alarm. All these are necessary to our well-being. But it destroys, 1. The fear of want; 2. The fear of death; and 3. The fear or terror of judgment. All these fears bring torment, and are inconsistent with this perfect love.

TESTS OF FALSE PROPHETS. LOVE, THE TEST OF BIRTH FROM GOD, AND THE NECESSARY FRUIT OF KNOWING HIS GREAT LOVE IN CHRIST TO US. (1Jo. 4:1-21) Beloved--the affectionate address wherewith he calls their attention, as to an important subject. every spirit--which presents itself in the person of a prophet. The Spirit of truth, and the spirit of error, speak by men's spirits as their organs. There is but one Spirit of truth, and one spirit of Antichrist. try--by the tests (Jo1 4:2-3). All believers are to do so: not merely ecclesiastics. Even an angel's message should be tested by the word of God: much more men's teachings, however holy the teachers may seem. because, &c.--the reason why we must "try," or test the spirits. many false prophets--not "prophets" in the sense "foretellers," but organs of the spirit that inspires them, teaching accordingly either truth or error: "many Antichrists." are gone out--as if from God. into the world--said alike of good and bad prophets (Jo2 1:7). The world is easily seduced (Jo1 4:4-5).

Fear has no place in love. Bold confidence (Jo1 4:17), based on love, cannot coexist with fear. Love, which, when perfected, gives bold confidence, casts out fear (compare Heb 2:14-15). The design of Christ's propitiatory death was to deliver from this bondage of fear. but--"nay" [ALFORD]. fear hath torment--Greek, "punishment." Fear is always revolving in the mind the punishment deserved [ESTIUS]. Fear, by anticipating punishment (through consciousness of deserving it), has it even now, that is, the foretaste of it. Perfect love is incompatible with such a self-punishing fear. Godly fear of offending God is quite distinct from slavish fear of consciously deserved punishment. The latter fear is natural to us all until love casts it out. "Men's states vary: one is without fear and love; another, with fear without love; another, with fear and love; another, without fear with love" [BENGEL].