Dilecti, ne omni spiritui credatis, sed
probate spiritus, an ex Deo sint; quia multi
pseudoprophetae exierunt in mundum.1. Beloved, believe not every spirit, but try
the spirits whether they are of God: because many
false prophets are gone out into the world.
In hoc cognoscite Spiritum Dei; omnis
spiritus qui confitetur Jesum Christum in carne
venisse, ex Deo est:2. Hereby know ye the Spirit of God: Every
spirit that confesseth that Jesus Christ is come in
the flesh is of God:
140John Calvin Comm on Catholic Epistles
Et omnis spiritus qui non confitetur Jesum
Christum in carne venisse, ex Deo non est; et hic3. And every spirit that confesseth not that
Jesus Christ is come in the flesh is not of God:
est antichristus, de quo audiistis quod venturus
sit; et nunc jam in mundo est.and this is that spirit of antichrist, whereof ye
have heard that it should come; and even now
already is it in the world.
He returns to his former doctrine, which he had touched upon in the second chapter; for many
(as it is usual in new things) abused the name of Christ for the purpose of serving their own errors.
Some made a half profession of Christ; and when they obtained a place among his friends, they
had more opportunity to injure his cause. Satan took occasion to disturb the Church, especially
through Christ himself; for he is the stone of offense, against whom all necessarily stumble who
keep not on the right way, as shewn to us by God.
But what the Apostle says consists of three parts. He first shews an evil dangerous to the faithful;
and therefore he exhorts them to beware. He prescribes how they were to beware, that is, by making
a distinction between the spirits; and this is the second part. In the third place, he points out a
particular error, the most dangerous to them, he therefore forbids them to hear those who denied
that the Son of God appeared in the flesh. We shall now consider each in order.
But though in the passage this reason is added, that many false prophets had gone forth into the
world, yet it is convenient to begin with it. The announcement contains a useful admonition; for if
Satan had then already seduced many, who under the name of Christ scattered their impostures,
similar instances at this day ought not to terrify us. For it is the case perpetually with the Gospel,
that Satan attempts to pollute and corrupt its purity by variety of errors. This our age has brought
forth some horrible and monstrous sects; and for this reason many stand amazed; and not knowing
where to turn, they cast aside every care for religion; for they find no more summary way for
extricating themselves from the danger of errors. They thus, indeed, act most foolishly; for by
shunning the light of truth, they cast themselves into the darkness of errors. Let, therefore, this fact
remain fixed in our minds, that from the time the Gospel began to be preached, false prophets
immediately appeared; and the fact will fortify us against such offenses.
The antiquity of errors keeps many, as it were, fast bound, so that they dare not emerge from
them. But John points out here all intestine evil which was then in the Church. Now, if there were
impostors mixed then with the Apostles and other faithful teachers, what wonder is it, that the
doctrine of the Gospel has been long ago suppressed, and that many corruptions have prevailed in
the world? There is, then, no reason why antiquity should hinder us to exercise our liberty in
distinguishing between truth and falsehood.
1Believe not every spirit When the Church is disturbed by discords and contentions, many, as
it has been said, being frightened, depart from the Gospel. But the Spirit prescribes to us a far
different remedy, that is, that the faithful should not receive any doctrine thoughtlessly and without
discrimination. We ought, then, to take heed lest, being offended at the variety of opinions, we
should discard teachers, and, together with them, the word of God. But this precaution is sufficient,
that all are not to be heard indiscriminately.
The word spirit I take metonymically, as signifying him who boasts that he is endowed with
the gift of the Spirit to perform his office as a prophet. For as it was not permitted to any one to
speak in his own name, nor was credit given to speakers but as far as they were the organs of the
141John Calvin Comm on Catholic Epistles
Holy Spirit, in order that prophets might have more authority, God honored them with this name,
as though he had separated them from mankind in general. Those, then, were called spirits, who,
giving only a language to the oracles of the Holy Spirit, in a manner represented him. They brought
nothing of their own, nor came they forth in their own name, but the design of this honorable title
was, that God’s word should not lose the respect due to it through the humble condition of the
minister. For God would have his word to be always received from the mouth of man no otherwise
than if he himself had appeared from heaven.
Here Satan interposed, and having sent false teachers to adulterate God’s word, he gave them
also this name, that they might more easily deceive. Thus false prophets have always been wont
superciliously and boldly to claim for themselves whatever honor God had bestowed on his own
servants. But the Apostle designedly made use of this name, lest they who falsely pretend God’s
name should deceive us by their masks, as we see at this day; for many are so dazzled by the mere
name of a Church, that they prefer, to their eternal ruin, to cleave to the Pope, than to deny him the
least part of his authority.
We ought, therefore, to notice this concession: for the Apostle might have said that every sort
of men ought not to be believed; but as false teachers claimed the Spirit, so he left them to do so,
having at the same time reminded them that their claim was frivolous and nugatory, except they
really exhibited what they professed, and that those were foolish who, being astonished at the very
sound of so honorable a name, dared not to make any inquiry on the subject.
Try the spirits As all were not true prophets, the Apostle here declares that they ought to have
been examined and tried. And he addresses not only the whole Church, but also every one of the
faithful.
But it may be asked, whence have we this discernment? They who answer, that the word of
God is the rule by which everything that men bring forward ought to be tried, say something, but
not the whole. I grant that doctrines ought to be tested by God’s word; but except the Spirit of
wisdom be present, to have God’s word in our hands will avail little or nothing, for its meaning
will not appear to us; as, for instance, gold is tried by fire or touchstone, but it can only be done by
those who understand the art; for neither the touchstone nor the fire can be of any use to the
unskillful. That we may then be fit judges, we must necessarily be endowed with and directed by
the Spirit of discernment. But as the Apostle would have commanded this in vain, were there no
power of judging supplied, we may with certainty conclude, that the godly shall never be left
destitute of the Spirit of wisdom as to what is necessary, provided they ask for him of the Lord.
But the Spirit will only thus guide us to a right discrimination, when we render all our thoughts
subject to God’s word; for it is, as it has been said, like the touchstone, yea, it ought to be deemed
most necessary to us; for that alone is true doctrine which is drawn from it.
But here a difficult question arises: If every one has the right and the liberty to judge, nothing
can be settled as certain, but on the contrary the whole of religion will be uncertain. To this I answer,
that there is a twofold trial of doctrine, private and public. The private trial is that by which every
one settles his own faith, when he wholly acquiesces in that doctrine which he knows has come
from God; for consciences will never find a safe and tranquil port otherwise than in God. Public
trial refers to the common consent and polity of the Church; for as there is danger lest fanatics
should rise up, who may presumptuously boast that they are endued with the Spirit of God, it is a
necessary remedy, that the faithful meet together and seek a way by which they may agree in a
holy and godly manner. But as the old proverb is too true, “So many heads, so many opinions,” it
142John Calvin Comm on Catholic Epistles
is doubtless a singular work of God, when he subdues our perverseness and makes us to think the
same thing, and to agree in a holy unity of faith.
But what Papists under this pretense hold, that whatever has been decreed in councils is to be
deemed as certain oracles, because the Church has once proved them to be from God, is extremely
frivolous. For though it be the ordinary way of seeking consent, to gather a godly and holy council,
when controversies may be determined according to God’s word; yet God has never bound himself
to the decrees of any council. Nor does it necessarily follow, that as soon as a hundred bishops or
more meet together in any place, they have duly called on God and inquired at his mouth what is
true; nay, nothing is more clear that they have often departed from the pure word of God. Then in
this case also the trial which the Apostle prescribes ought to take place, so that the spirits may be
proved.
2Hereby , or by this , know ye He lays down a special mark by which they might more easily
distinguish between true and false prophets. Yet he only repeats here what we have met with before,
that as Christ is the object at which faith aims, so he is the stone at which all heretics stumble. As
long then as we abide in Christ, there is safety; but when we depart from him, faith is lost, and all
truth is rendered void. 82
But let us consider what this confession includes; for when the Apostle says that Christ came ,
we hence conclude that he was before with the Father; by which his eternal divinity is proved. By
saying that he came in the flesh , he means that by putting on flesh, he became a real man, of the
same nature with us, that he might become our brother, except that he was free from every sin and
corruption. And lastly, by saying that he came , the cause of his coming must be noticed, for he was
not sent by the Father for nothing. Hence on this depend the office and merits of Christ.
As, then, the ancient heretics departed from the faith, in one instance, by denying the divine,
and in another by denying the human nature of Christ; so do the Papists at this day: though they
confess Christ to be God and man, yet they by no means retain the confession which the Apostle
requires, because they rob Christ of his own merit; for where freewill, merits of works, fictitious
modes of worship, satisfactions, the advocacy of saints, are set up, how very little remains for
Christ!
The Apostle then meant this, that since the knowledge of Christ includes the sum and substance
of the doctrine respecting true religion, our eyes ought to be directed to and fixed on that, so that
we may not be deceived. And doubtless Christ is the end of the law and the prophets; nor do we
learn anything else from the gospel but his power and grace.
And this is that spirit of Antichrist The Apostle added this, to render more detestable the
impostures which lead us away from Christ. We have already said that the doctrine respecting the
kingdom of Antichrist was well known; so that the faithful had been warned as to the future scattering
of the Church, in order that they might exercise vigilance. Justly then did they dread the name as
82 It appears that by “spirit” throughout this passage, we are to understand a teacher claiming, rightly or falsely, to be influenced
by God’s Spirit. Nor would it be improper, but suitable to the context, to consider the spirit of God in this verse as meaning a
teacher guided by God. The meaning of the passage might be thus expressed, —
“By this know ye the teacher of God; every teacher who confesses Jesus Christ as having come in the flesh, is from God;
and
every teacher who does not confess Jesus Christ as having come in the flesh, is not from God; and this is the teacher of
Antichrist, (or, the Anti Christian teacher,) of whom ye have heard that he is coming, and he is now already in the world.” —
Ed
143John Calvin Comm on Catholic Epistles
something base and ominous. The Apostle says now, that all those who depreciated Christ were
members of that kingdom.
And he says that the spirit of antichrist would come , and that it was already in the world , but
in a different sense. He means that it was already in the world, because it carried on in secret its
iniquity. As, however, the truth of God had not as yet been subverted by false and spurious dogmas,
as superstition had not as yet prevailed in corrupting the worship of God, as the world had not as
yet perfidiously departed from Christ, as tyranny, opposed to the kingdom of Christ, had not as yet
openly exalted itself, he therefore says, that it would come .
1 John 4:4-6
Vos ex Deo estis, filioli, et vicistis eos;
quia major est qui est in vobis, quam qui in
mundo.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.
Ipsi ex mundo sunt; propterea ex mundo
loquuntur, et mundus eos audit.5. They are of the world: therefore speak they
of the world, and the world heareth them.
Nos ex Deo sumus; qui novit Deum, audit
nos; qui non est ex Deo, non audit nos: in hoc
cognocimus spiritum veritatis et spiritum erroris.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.
4Ye 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
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 John 3:16 . — Ed.
144John Calvin Comm on Catholic Epistles
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
5They are of the world It is no small consolation that they who dare to assail God in us, have
only the world to aid and help them. And by the world the Apostle means that portion of which
Satan is the prince. Another consolation is also added, when he says that the world embraces through
the false prophets that which it acknowledges as its own. 85 We see what great propensity to vanity
and falsehood there is in men. Hence false doctrines easily penetrate and spread far and wide. The
Apostle intimates that there is no reason why we should on this account be disturbed, for it is nothing
new or unusual that the world, which is wholly fallacious, should readily hearken to what is false.
6We are of God Though this really applies to all the godly, yet it refers properly to the faithful
ministers of the Gospel; for the Apostle, through the confidence imparted by the Spirit, glories here
that he and his fellow-ministers served God in sincerity, and derived from him whatever they taught.
It happens that false prophets boast of the same thing, for it is their custom to deceive under the
mask of God; but faithful ministers differ much from them, who declare nothing of themselves but
what they really manifest in their conduct.
We ought, however, always to bear in mind the subject which he here handles; small was the
number of the godly, and unbelief prevailed almost everywhere; few really adhered to the Gospel,
the greater part were running headlong into errors. Hence was the occasion of stumbling. John, in
order to obviate this, bids us to be content with the fewness of the faithful, because all God’s children
honored him and submitted to his doctrine. For he immediately sets in opposition to this a contrary
clause, that they who are not of God , do not hear the pure doctrine of the Gospel. By these words
he intimates that the vast multitude to whom the Gospel is not acceptable, do not hear the faithful
and true servants of God, because they are alienated from God himself. It is then no diminution to
the authority of the Gospel that many reject it.
But to this doctrine is added a useful admonition, that by the obedience of faith we are to prove
ourselves to be of God. Nothing is easier than to boast that we are of God; and hence nothing is
more common among men, as the case is at this day with the Papists, who proudly vaunt that they
are the worshippers of God, and yet they no less proudly reject the word of God. For though they
pretend to believe God’s word, yet when they are brought to the test, they close their ears and will
not hear, and yet to revere God’s word is the only true evidence that we fear him. Nor can the
excuse, made by many, have any place here, that they shun the doctrine of the Gospel when
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.
85The clause, “therefore speak they of the world,” is hardly a true rendering, for ἐκ never means “of,” in the sense of
“concerning.” Macknight renders it “from.” Grotius paraphrases the sentence thus, “They preach things agreeable to the dispositions
of the world;” and Doddridge thus, “They speak as of the world, as taking their instructions from it.” But ἐκ, like ex in Latin,
means sometimes “according to,” as in Matthew 12:37 , “For by (or, according to) thy words thou shalt be justified.” See also
verse 34 , “but of (or, according to) the abundance,” etc. Then this sentence may be thus rendered, “Therefore speak they according
to the world:” that is, according to the views and principles of the superstitious and ungodly men of the world. — Ed
145John Calvin Comm on Catholic Epistles
proclaimed to them, because they are not fit to form a judgment; for it cannot be but that every one
who really fears and obeys God, knows him in his word.
Were any one to object and say, that many of the elect do not immediately attain faith, nay, that
at first they stubbornly resist; to this I answer, that at that time they are not to be regarded, as I
think, as God’s children; for it is a sign of a reprobate man when the truth is perversely rejected by
him.
And by the way, it must be observed, that the hearing mentioned by the Apostle, is to be
understood of the inward and real hearing of the heart, which is done by faith.
Hereby know we The antecedent to hereby , or, by this , is included in the two preceding clauses,
as though he had said, “Hence the truth is distinguished from falsehood, because some speak from
God, others from the world.” But by the spirit of truth and the spirit of error , some think that hearers
are meant, as though he had said, that those who give themselves up to be deceived by impostors,
were born to error, and had in them the seed of falsehood; but that they who obey the word of God
shew themselves by this very fact to be the children of the truth. This view I do not approve of. For
as the Apostle takes spirits here metonymically for teachers or prophets, he means, I think, no other
thing than that the trial of doctrine must be referred to these two things, whether it be from God or
from the world. 86
However, by thus speaking he seems to say nothing; for all are ready to declare, that they do
not speak except from God. So the Papists at this day boast with magisterial gravity, that all their
inventions are the oracles of the Spirit. Nor does Mahomet assert that he has drawn his dotages
except from heaven. The Egyptians also, in former times, pretended that all their mad absurdities,
by which they infatuated themselves and others, had been revealed from above. But, to all this I
reply, that we have the word of the Lord, which ought especially to be consulted. When, therefore,
false spirits pretend the name of God, we must inquire from the Scriptures whether things are so.
Provided a devout attention be exercised, accompanied with humility and meekness, the spirit of
discernment will be given us, who, as a faithful interpreter, will open to us the meaning of what is
said in Scripture.
1 John 4:7-10
Dilecti, diligamus nos mutuo, quia dilectio
ex Deo est; et omnis qui diligit ex Deo genitus
est, et cognoscit Deum.7. Beloved, let us love one another: for love
is of God; and every one that loveth is born of
God, and knoweth God.
86 According to this view, “the spirit of truth” means the teacher of truth, and “the spirit of error” the teacher of error; and this
is agreeable to the whole tenor of the context, the spirit throughout denoting the person who claimed, rightly or falsely, to be
under the direction of the divine Spirit. “By this,” refers to what had been just stated, that is, that false teachers were of the world,
and spake things agreeable to the worldly-minded, and were heard by the world, and that the true teachers were from God, and
were heard or attended to by those who knew God, and were not attended to by such as were ignorant of him. It was by this
statement which he had made, they could distinguish between the teacher of truth and the teacher of error. The teacher of truth
was one from God, and was attended to by those who knew God, and not by those who knew him not; on the other hand, the
teacher of error was from the world, preached what was agreeable to the men of the world, and was hearkened to by them. The
order, as it is often the case, is inverted; the teacher of error, mentioned last, is described in the fifth verse, and the teacher of
truth, mentioned first, at the beginning of the sixth. — Ed.
146John Calvin Comm on Catholic Epistles
Qui non diligit, non novit Deum; quia Deus
dilectio est.8. He that loveth not knoweth not God; for
God is love.
In hoc apparuit dilectio Dei in nobis, quod
Filium suum unigenitum misit Deus in mundum,
ut per eum vivamus.9. 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.
In hoc est dilectio, non quod nos
dilexerimus Deum, sed quod nos ipse dilexit, et
misit Filium propitiationem pro peccatis nostris.10. Herein is love, not that we loved God, but
that he loved us, and sent his Son to be the
propitiation for our sins.
7Beloved He returns to that exhortation which he enforces almost throughout the Epistle. We
have, indeed, said, that it is filled with the doctrine of faith and exhortation to love. On these two
points he so dwells, that he continually passes from the one to the other.
When he commands mutual love, he does not mean that we discharge this duty when we love
our friends, because they love us; but as he addresses in common the faithful, he could not have
spoken otherwise than that they were to exercise mutual love. He confirms this sentence by a reason
often adduced before, even because no one can prove himself to be the son of God, except he loves
his neighbors, and because the true knowledge of God necessarily produces love in us.
He also sets in opposition to this, according to his usual manner, the contrary clause, that there
is no knowledge of God where there is no love. And he takes as granted a general principle or truth,
that God is love, that is, that his nature is to love men. I know that many reason more refinedly,
and that the ancients especially have perverted this passage in order to prove the divinity of the
Spirit. But the meaning of the Apostle is simply this, — that as God is the fountain of love, this
effect flows from him, and is diffused wherever the knowledge of him comes, as he had at the
beginning called him light, because there is nothing dark in him, but on the contrary he illuminates
all things by his own brightness. Here then he does not speak of the essence of God, but only shews
what he is found to be by us.
But two things in the Apostle’s words ought to be noticed, — that the true knowledge of God
is that which regenerates and renews us, so that we become new creatures; and that hence it cannot
be but that it must conform us to the image of God. Away, then, with that foolish gloss respecting
unformed faith. For when any one separates faith from love, it is the same as though he attempted
to take away heat from the sun.
9In this was manifested , or, has appeared . We have the love of God towards us testified also
by many other proofs. For if it be asked, why the world has been created, why we have been placed
in it to possess the dominion of the earth, why we are preserved in life to enjoy innumerable
blessings, why we are endued with light and understanding, no other reason can be adduced, except
the gratuitous love of God. But the Apostle here has chosen the principal evidence of it, and what
far surpasses all other things. For it was not only an immeasurable love, that God spared not his
own Son, that by his death he might restore us to life; but it was goodness the most marvelous,
which ought to fill our minds with the greatest wonder and amazement. Christ, then, is so illustrious
and singular a proof of divine love towards us, that whenever we look upon him, he fully confirms
to us the truth that God is love.
147John Calvin Comm on Catholic Epistles
He calls him his only begotten , for the sake of amplifying. For in this he more clearly shewed
how singularly he loved us, because he exposed his only Son to death for our sakes. In the meantime,
he who is his only Son by nature, makes many sons by grace and adoption, even all who, by faith,
are united to his body. He expresses the end for which Christ has been sent by the Father, even that
we may live through him, for without him we are all dead, but by his coming he brought life to us;
and except our unbelief prevents the effect of his grace, we feel it in ourselves.
10Herein is love He amplifies God’s love by another reason, that he gave us his own Son at
the time when we were enemies, as Paul teaches us, in Romans 5:8 ; but he employs other words,
that God, induced by no love of men, freely loved them. He meant by these words to teach us that
God’s love towards us has been gratuitous. And though it was the Apostle’s object to set forth God
as an example to be imitated by us; yet the doctrine of faith which he intermingles, ought not to be
overlooked. God freely loved us, — how so? because he loved us before we were born, and also
when, through depravity of nature, we had hearts turned away from him, and influenced by no right
and pious feelings.
Were the prattlings of the Papists entertained, that every one is chosen by God as he foresees
him to be worthy of love, this doctrine, that he first loved us, would not stand; for then our love to
God would be first in order, though in time posterior. But the Apostle assumes this as an evident
truth, taught in Scripture (of which these profane Sophists are ignorant,) that we are born so corrupt
and depraved, that there is in us as it were an innate hatred to God, so that we desire nothing but
what is displeasing to him, so that all the passions of our flesh carry on continual war with his
righteousness.
And sent his Son It was then from God’s goodness alone, as from a fountain, that Christ with
all his blessings has come to us. And as it is necessary to know, that we have salvation in Christ,
because our heavenly Father has freely loved us; so when a real and full certainty of divine love
towards us is sought for, we must look nowhere else but to Christ. Hence all who inquire, apart
from Christ, what is settled respecting them in God’s secret counsel, are mad to their own ruin.
But he again points out the cause of Christ’s coming and his office, when he says that he was
sent to be a propitiation for our sins And first, indeed, we are taught by these words, that we were
all through sin alienated from God, and that this alienation and discord remains until Christ intervenes
to reconcile us. We are taught, secondly, that it is the beginning of our life, when God, having been
pacified by the death of his Son, receives us unto favor: for propitiation properly refers to the
sacrifice of his death. We find, then, that this honor of expiating for the sins of the world, and of
thus taking away the enmity between God and us, belongs only to Christ.
But here some appearance of inconsistency arises. For if God loved us before Christ offered
himself to death for us, what need was there for another reconciliation? Thus the death of Christ
may seem to be superfluous. To this I answer, that when Christ is said to have reconciled the Father
to us, this is to be referred to our apprehensions; for as we are conscious of being guilty, we cannot
conceive of God otherwise than as of one displeased and angry with us, until Christ absolves us
from guilt. For God, wherever sin appears, would have his wrath, and the judgment of eternal death,
to be apprehended. It hence follows, that we cannot be otherwise than terrified by the present
prospect. as to death, until Christ by his death abolishes sin, until he delivers us by his own blood
from death. Further, God’s love requires righteousness; that we may then be persuaded that we are
loved, we must necessarily come to Christ, in whom alone righteousness is to be found.
148John Calvin Comm on Catholic Epistles
We now see that the variety of expressions, which occurs in Scripture, according to different
aspects of things, is most appropriate and especially useful with regard to faith. God interposed his
own Son to reconcile himself to us, because he loved us; but this love was hid, because we were
in the meantime enemies to God, continually provoking his wrath. Besides, the fear and terror of
an evil conscience took away from us all enjoyment of life. Thence as to the apprehension of our
faith, God began to love us in Christ. And though the Apostle here speaks of the first reconciliation,
let us yet know that to propitiate God to us by expiating sins is a perpetual benefit proceeding from
Christ.
This the Papists also in part concede; but afterwards they extenuate and almost annihilate this
grace, by introducing their fictitious satisfactions. For if men redeem themselves by their works,
Christ cannot be the only true propitiation, as he is called here.
1 John 4:11-16
Dilecti, si ita Deus nos dilexit, nos quoque
debemus invicem diligere.11. Beloved, if God so loved us, we ought
also to love one another.
Deum nemo vidit unquam; si diligimus
nos invicem, Deus in nobis manet, et dilectio ejus
perfecta est in nobis.12. No man hath seen God at any time. If we
love one another, God dwelleth in us, and his
love is perfected in us.
In hoc cognoscimus, quod in ipso
manemus, et ipse in nobis, quit ex Spiritu suo
dedit nobis.13. Hereby know we that we dwell in him,
and he in us, because he hath given us of his
Spirit.
Et nos vidimus et testamur, testify, quod
Pater misit Filium servatorem mundi.14. And we have seen and do testify that the
Father sent the Son to be the Saviour of the
world.
Qui confessus fuerit, quod Jesus est Filius
Dei, Deus in eo manet et ipse in Deo.15. Whosoever shall confess that Jesus is the
Son of God, God dwelleth in him, and he in God.
Et nos cognovimus et credimus
dilectionem quam habet Deus in nobis: Deus16. And we have known and believed the love
that God hath to us. God is love; and he that
charitas est; et qui manet in charitate, in Deo
manet, et Deus in eo.dwelleth in love dwelleth in God, and God in
him.
11Beloved Now the Almighty accommodates to his own purpose what he has just taught us
respecting the love of God; for he exhorts us by God’s example to brotherly love; as also Paul sets
before us Christ, who offered himself to the Father a sacrifice of pleasant fragrance, that every one
of us might labor to benefit his neighbors. ( Ephesians 5:2 .) And John reminds us, that our love
ought not to be mercenary, when he bids us to love our neighbors as God has loved us; for we ought
to remember this, that we have been loved freely. And doubtless when we regard our own advantage,
or return good offices to friends, it is self-love, and not love to others.
12No man hath seen God The same words are found in the first chapter of John’s Gospel; but
John the Baptist had not there exactly the same thing in view, for he meant only that God could
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not be otherwise known, but as he has revealed himself in Christ. The Apostle here extends the
same truth farther, that the power of God is comprehended by us by faith and love, so as to know
that we are his children and that he dwells in us.
He speaks, however, first of love, when he says, that God dwells in us, if we love one another;
for perfected, or really proved to be , in us is then his love ; as though he had said, that God shews
himself as present, when by his Spirit he forms our hearts so that they entertain brotherly love. For
the same purpose he repeats what he had already said, that we know by the Spirit whom he has
given us that he dwells in us; for it is a confirmation of the former sentence, because love is the
effect or fruit of the Spirit.
The sum, then, of what is said is, that since love is from the Spirit of God, we cannot truly and
with a sincere heart love the brethren, except the Spirit puts forth his power. In this way he testifies
that he dwells in us. But God by his Spirit dwells in us; then, by love we prove that we have God
abiding in us. On the other hand, whosoever boasts that he has God and loves not the brethren, his
falsehood is proved by this one thing, because he separates God from himself.
When he says, and his love is perfected , the conjunction is to be taken as a causative, for, or,
because And love here may be explained in two ways, either that which God shews to us, or that
which he implants in us. That God has given his Spirit to us, or given us of his Spirit, means the
same thing; for we know that the Spirit in a measure is given to each individual.
14And we have seen He now explains the other part of the knowledge of God, which we have
referred to, that he communicates himself to us in his Son, and offers himself to be enjoyed in him.
It hence follows, that he is by faith received by us. For the design of the Apostle is to shew, that
God is so united to us by faith and love, that he really dwells in us and renders himself in a manner
visible by the effect of his power, who otherwise could not be seen by us.
When the Apostle says, We have, seen and do testify , he refers to himself and others. And by
seeing, he does not mean any sort of seeing, but what belongs to faith by which they recognized
the glory of God in Christ, according to what follows, that he was sent to be the Savior of the world ;
and this knowledge flows from the illumination of the Spirit.
15Whosoever shall confess He repeats the truth, that we are united to God by Christ, and that
we cannot be connected with Christ except, God abides in us. Faith and confession are used
indiscriminately in the same sense; for though hypocrites may wisely boast of faith, yet the apostle
here acknowledges none of those who ordinarily confess, but such as truly and from the heart
believe. Besides, when he says that Jesus is the Son of God , he briefly includes the sum and substance
of faith; for there is nothing necessary for salvation which faith finds not in Christ
After having said in general, that men are so united to Christ by faith, that Christ unites them
to God, he subjoined what they themselves had seen so that he accommodated a general truth to
those to whom he was writing. Then follows the exhortation, to love one another as they were loved
by God. Therefore the order and connection of his discourse is this, — Faith in Christ, makes God
to dwell in men, and we are partakers of this grace; but as God is love, no one dwells in him except
he loves his brethren. Then love ought to reign in us, since God unites himself to us.
16And we have known and believed It is the same as though he had said, “We have known by
believing;” for such knowledge is not attained but by faith. But we hence learn how different, is
an uncertain or doubtful opinion from faith. Besides, though he meant here, as I have already said,
to accommodate the last sentence to his readers, yet he defines faith in various ways. He had said
before, that it is to confess that Jesus is the Son of God; but, he now says, We know by faith God’s
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love towards us. It hence appears, that the paternal love of God is found in Christ, and that nothing
certain is known of Christ, except by those who know themselves to be the children of God by his
grace. For the Father sets his own Son daily before us for this end, that he may adopt us in him.
God is love This is as it were the minor proposition in an argument; for from faith to love he
reasons in this way: By faith God dwells in us, and God is love; then, wherever God abides, love
ought to be there. Hence it follows that love is necessarily connected with faith.
1 John 4:17-18
In hoc perfecta est charitas nobiscum, ut
fiduciam habaemus in die judicii, quod sicut ille
est, nos quoque sumus in hoc mundo.17. 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.
Timor non est in charitate; sed perfecta
charitas foras pellit timorem: quia timor18. 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. tormentum habet; qui autem timet, non est
perfectus in charitate.
17Herein is our love made perfect There are two clauses in this passage, — that we are then
partakers of divine adoption, when we resemble God as children their father; and , secondly, that
this confidence is invaluable, for without it we must be most miserable.
Then in the first place, he shews to what purpose God has in love embraced us, and how we
enjoy that grace manifested to us in Christ. Then, God’s love to us is what is to be understood here.
He says it is perfected , because it is abundantly poured forth and really given, that it appears to be
complete. But he asserts that no others are partakers of this blessing; but those who, by being
conformed to God, prove themselves to be his children. It is, then, an argument taken from what
is an inseparable condition.
That we may have boldness He now begins to shew the fruit of divine love towards us, though
he afterwards shews it more clearly from the contrary effect. It is, however, an invaluable benefit,
that we can dare boldly to stand before God. By nature, indeed, we dread the presence of God, and
that justly; for, as he is the Judge of the world, and our sins hold us guilty, death and hell must
come to our minds whenever we think of God. Hence is that dread which I have mentioned, which
makes men shun God as much as they can. But John says that the faithful do not fear, when mention
is made to them of the last judgment, but that on the contrary they go to God’s tribunal confidently
and cheerfully, because they are assured of his paternal love. Every one, then, has made so much
proficiency in faith, as he is well prepared in his mind to look forward to the day of judgment.
As he is By these words, as it has been already said, he meant that it is required of us at our turn
to resemble the image of God. What God then in heaven is, such he bids us to be in this world, in
order that we may be deemed his children; for the image of God, when it appears in us, is as it were
the seal of his adoption.
But he seems thus to place a part of our confidence on works. Hence the Papists raise their
crests here, as though John denied that we, relying on God’s grace alone, can have a sure confidence
as to salvation without the help of works. But in this they are deceived, because they do not consider
151John Calvin Comm on Catholic Epistles
that the Apostle here does not refer to the cause of salvation, but to what is added to it. And we
readily allow that no one is reconciled to God through Christ, except he is also renewed after God’s
image, and that the one cannot be disjoined from the other. Right then is what is done by the Apostle,
who excludes from the confidence of grace all those in whom no image of God is seen; for it is
certain that such are wholly aliens to the Spirit of God and to Christ. Nor do we deny that newness
of life, as it is the effect of divine adoption, serves to confirm confidence, as a prop, so to speak,
of the second order; but in the meantime we ought to have our foundation on grace alone. 87 Nor
indeed does the doctrine of John appear otherwise consistent with itself; for experience proves, and
even Papists are forced to confess, that as to works they always give an occasion for trembling.
Therefore no one can come with a tranquil mind to God’s tribunal, except he believes that he is
freely loved.
But that none of these things please the Papists, there is no reason for any one to wonder, since
being miserable they know no faith except that which is entangled with doubts. Besides, hypocrisy
brings darkness over them, so that they do not seriously consider how formidable is God’s judgment
when Christ the Mediator is not present, and some of them regard the resurrection as fabulous. But
that we may cheerfully and joyfully go forth to meet Christ, we must have our faith fixed on his
grace alone.
18There is no fear He now commends the excellency of this blessing by stating the contrary
effect, for he says that we are continually tormented until God delivers us from misery and anguish
by the remedy of his own love towards us. The meaning is, that as there is nothing more miserable
than to be harassed by continual inquietude, we obtain by knowing God’s love towards us the
benefit of a peaceful calmness beyond the reach of fear. It hence appears what a singular gift of
God it is to be favored with his love. Moreover from this doctrine, he will presently draw an
exhortation; but before he exhorts us to duty, he commends to us this gift of God, which by faith
removes our fear.
This passage, I know, is explained otherwise by many; but I regard what the Apostle means,
not what others think. They say that there is no fear in love, because, when we voluntarily love
God, we are not constrained by force and fear to serve him. Then according to them, servile fear
is here set in opposition to voluntary reverence; and hence has arisen the distinction between servile
and filial fear. I indeed allow it to be true, that when we willingly love God as a Father, we are no
longer constrained by the fear of punishment; but this doctrine has nothing in common with this
passage, for the Apostle only teaches us, that when the love of God is by us seen and known by
faith, peace is given to our consciences, so that they no longer tremble and fear.
It may, however, be asked, when does perfect love expel fear, for since we are endued with
some taste only of divine love towards us, we can never be wholly freed from fear? To this I answer,
that, though fear is not wholly shaken off, yet when we flee to God as to a quiet harbor, safe and
free from all danger of shipwreck and of tempests, fear is really expelled, for it gives way to faith.
Then fear is not so expelled, but that it assails our minds, but it is so expelled that it does not torment
us nor impede that peace which we obtain by faith.
87 What is love? It is as much a gift, a grace, as faith; it constitutes a fitness for heaven, but is in no way meritorious; and were
it perfect, there would be nothing of merit in it; for the highest degrees of it come far short of what is due to God. To set up merit
of any kind on the part of man, betokens extreme blindness, for salvation from first to last is altogether gratuitous. — Ed
152John Calvin Comm on Catholic Epistles
Fear hath torment Here the Apostle amplifies still further the greatness of that grace of which
he speaks; for as it is a most miserable condition to suffer continual torments, there is nothing more
to be wished than to present ourselves before God with a quiet conscience and a calm mind. What
some say, that servants fear, because they have before their eyes punishment and the rod, and that
they do not their duty except when forced, has nothing to do, as it has been already stated, with
what the Apostle says here. So in the next clause, the exposition given, that he who fears is not
perfect in love, because he submits not willingly to God, but would rather free himself from his
service, does not comport at all with the context. For the Apostle, on the contrary, reminds us, that
it is owing to unbelief when any one fears, that is, has a disturbed mind; for the love of God, really
known, tranquilizes the heart. 88
1 John 4:19-21
Nos diligimus eum, quia prior dilexit nos. 19. We love him, because he first loved us.
Si quis dicit, Deum diligo; et proximum
suum odio habeat, mendax est: qui enim non20. If a man say, I love God, and hateth his
brother, he is a liar: for he that loveth not his
diligit fratrem suum quem videt; Deum quem non
videt, quomodo potest diligere?brother whom he hath seen, how can he love God
whom he hath not seen?
Et hoc præceptum habemus ab ipso, ut
qui Deum diligit, diligat et fratrem suum.21. And this commandment have we from
him, That he who loveth God love his brother
also.
19We love him The verb ἀγαπῶμεν may be either in the indicative or imperative mood; but
the former is the more suitable here, for the Apostle, as I think, repeats the preceding sentence, that
as God has anticipated us by his free love, we ought to return to render love to him, for he
immediately infers that he ought to be loved in men, or that the love we have for him ought to be
manifested towards men. If, however, the imperative mood be preferred, the meaning would be
nearly the same, that as God has freely loved us, we also ought now to love him.
But this love cannot exist, except it generates brotherly love. Hence he says, that they are liars
who boast that they love God, when they hate their brethren.
But the reason he subjoins seems not sufficiently valid, for it is a comparison between the less
and the greater: If, he says, we love not our brethren whom we see, much less can we love God
who is invisible. Now there are obviously two exceptions; for the love which God has to us is from
faith and does not flow from sight, as we find in 1 Peter 1:8 ; and secondly, far different is the love
of God from the love of men; for while God leads his people to love him through his infinite
88 Beza , Doddridge , Scott , and most commentators, regard love here as that which is in us, and not the love of God as
apprehended by faith. The main subject of the Apostle is love in us, and the words “perfected” and “ perfect ,” as applied to it,
seem inappropriate to God’s love towards us; and this perfection is said in verse 17th to consist in this, that as God is, so are we
in this world; that is, like him in love, as God is said in the previous verse to be love.
“Fear” is the fear of judgment, mentioned in verse 17th, and he who fears is said to be not perfected or made perfect in
love, which obviously refers to love in us. And then it immediately follows, “We love him,” and the reason is assigned, “because
he first loved us.” He afterwards proceeds to show the indispensable necessity of having love to God and to the brethren — Ed.
153John Calvin Comm on Catholic Epistles
goodness, men are often worthy of hatred. To this I answer, that the Apostle takes here as granted
what ought no doubt to appear evident to us, that God offers himself to us in those men who bear
his image, and that he requires the duties, which he does not want himself, to be performed to them,
according to Psalm 16:2 , where we read,
“My goodness reaches not to thee, O Lord;
towards the saints who are on the earth is my love.”
And surely the participation of the same nature, the need of so many things, and mutual
intercourse, must allure us to mutual love, except; we are harder than iron. But John meant another
thing: he meant to shew how fallacious is the boast of every one who says that he loves God, and
yet loves not God’s image which is before his eyes.
21And this commandment This is a stronger argument, drawn from the authority and doctrine
of Christ; for he not only gave a commandment respecting the love of God, but bade us also to love
our brethren. We must therefore so begin with God, as that there may be at the same time a transition
made to men.
