TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 4:4–6.
In these verses the apostle encourages the disciples against the fear and danger of this seducing antichristian spirit, and that by such methods as these: - 1. He assures them of a more divine principle in them: "You are of God, little children, Jo1 4:4. You are God's little children. We are of God, Jo1 4:6. We are born of God, taught of God, anointed of God, and so secured against infectious fatal delusions. God has his chosen, who shall not be mortally seduced." 2. He gives them hope of victory: "And have overcome them, Jo1 4:4. You have hitherto overcome these deceivers and their temptations, and there is good ground of hope that you will do so still, and that upon these two accounts:" - (1.) "There is a strong preserver within you: Because greater is he that is in you than he that is in the world, Jo1 4:4. The Spirit of God dwells in you, and that Spirit is more mighty than men of devils." It is a great happiness to be under the influence of the Holy Ghost. (2.) "You are not of the same temper with these deceivers. The Spirit of God hath framed your mind for God and heaven; but they are of the world. The spirit that prevails in them leads them to this world; their heart is addicted thereto; they study the pomp, the pleasure, and interest of the world: and therefore speak they of the world; they profess a worldly messiah and saviour; they project a worldly kingdom and dominion; the possessions and treasures of the world would they engross to themselves, forgetting that the true Redeemer's kingdom is not of this world. This worldly design procures them proselytes: The world heareth them, Jo1 4:5. They are followed by such as themselves: the world will love its own, and its own will love it. But those are in a fair way to conquer pernicious seductions who have conquered the love of this seducing world." Then, 3. He represents to them that though their company might be the smaller, yet it was the better; they had more divine and holy knowledge: "He that knoweth God heareth us. He who knows the purity and holiness of God, the love and grace of God, the truth and faithfulness of God, the ancient word and prophecies of God, the signals and testimonials of God, must know that he is with us; and he who knows this will attend to us, and abide with us." He that is well furnished with natural religion will the more faithfully cleave to Christianity. He that knoweth God (in his natural and moral excellences, revelations, and works) heareth us, Jo1 4:6. As, on the contrary, "He that is not of God heareth not us. He who knows not God regards not us. He that is not born of God (walking according to his natural disposition) walks not with us. The further any are from God (as appears in all ages) the further they are from Christ and his faithful servants; and the more addicted persons are to this world the more remote they are from the spirit of Christianity. Thus you have a distinction between us and others: Hereby know we the Spirit of truth and the spirit of error, Jo1 4:6. This doctrine concerning the Saviour's person leading you from the world to God is a signature of the Spirit of truth, in opposition to the spirit of error. The more pure and holy any doctrine is the more likely is it to be of God."
Historical interpretation
Seven Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"These are of the world." Who? The antichrists. Ye have already heard who they be. And if ye be not such, ye know them, but whosoever is such, knows not. "These are of the world: therefore speak they of the world, and the world heareth them." Who are they that "speak of the world"? Mark who are against charity. Behold, ye have heard the Lord saying, "If ye forgive men their trespasses, your heavenly Father will forgive you also your trespasses. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." It is the sentence of Truth: or if it be not Truth that speaks, gainsay it. If thou art a Christian and believest Christ, He hath said, "I am the truth." This sentence is true, is firm. Now hear men that "speak of the world." "And wilt thou not avenge thyself? And wilt thou let him say that he has done this to thee? Nay: let him feel that he has to do with a man." Every day are such things said, They that say such things, "of the world speak they, and the world heareth them." None say such things but those that love the world, and by none are such things heard but by those who love the world. And ye have heard that to love the world and neglect charity is to deny that Jesus came in the flesh. Or say if the Lord Himself in the flesh did that? if, being buffeted, He willed to be avenged? if, hanging on the cross, He did not say, "Father, forgive them, for they know not what they do"? But if He threatened not, who had power; why dost thou threaten, why art thou inflated with anger, who art under power of another? He died because it was His will to die, yet He threatened not; thou knowest not when thou shall die, and dost thou threaten?
Who are these but the heretics and Manichaeans? For they blaspheme, speaking evil words out of their evil minds.
And the world listens to them. For the hearts of the spiritual cannot be recalled to worldly and carnal senses from the simplicity of faith. But even the Catholics who, hearing that saying of the Lord: "Love your enemies, do good to those who hate you, and pray for those who persecute and calumniate you" (Matthew V); and again: "If you forgive men their trespasses, your heavenly Father will also forgive you; but if you do not forgive men, neither will your Father forgive your trespasses" (Matthew VI), say they cannot in any way leave their injuries unavenged: these indeed are proved to be of the world, and hence they speak of the world. And because they do not have the bowels of charity, they keep the inviolate mysteries of faith in vain. Nor can they be without the name of Antichrist, who are shown to be opposed to the commands of Christ.
They are from the world, etc. The Antichrists, that is, the heretics, even if they invoke the name of Christ or mark themselves with the sign of Christ, still they are from the world, that is, from the number of those who think worldly thoughts, who seek the lowly things, who are ignorant of celestial matters. And thus they speak of the world, namely by the reason of worldly wisdom opposing the Christian faith, saying that it cannot be that the Son of God is coeternal with the Father, that an untouched virgin gives birth, that flesh rises from dust, immortal, that a man brought forth from the earth perceives a dwelling in the heavens, that a newborn infant is held bound by the guilt of the first man unless reborn in Christ through the water of baptism is saved.
You are from God, little children, and have overcome them, for he who is in you is greater than he who is in the world. They are from the world, therefore they speak from the world, and the world listens to them. We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the spirit of truth and the spirit of error.
Whereby he gave knowledge of the Lord to the prophets and apostles: he adds: But you, beloved, since you are of God, have overcome them, namely the false prophets. How? Because the God who is in you is greater than he who is in the world, according to whom the false prophets chose to live. Then John adds another sign of their false prophets, which also greatly saddened the simpler believers. For it was likely that some of these found it hard to accept, while they saw that many held them in esteem, but they themselves were despised, and John said: "Do not be affected by sorrow if you are despised by many; they are indeed accepted by these."
For a similar thing runs to its like. "They are from the world, therefore they speak from the world." They are of the world, and when they speak of the world, that is, they teach according to fleshly desires, they have those who obey them, the perverse with the perverse. But we, being from God and alienated from fleshly desires, cannot be received by them.
However, He listens to us who lives temperately, and whoever knows God, ready to give us hearing. Therefore, Christ also said: "He who has ears to hear, let him hear," (Matt. 11:15) testifying that only he who is prepared for obedience has ears.
Having distinguished these, John then adds as a seal of those things already said, that through this (namely, what has already been said) we recognize those who have the spirit of truth or true prophetic dignity, and those who have the spirit of error or false prophecy.
Those who teach what the world wants to hear will always find followers in it, for the perverted love each other. We on the other hand will never be accepted by them.
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Summary
First John 4:5 succinctly characterizes false teachers as originating from and aligning with the fallen world system, rather than from God. This worldly allegiance dictates their message, which in turn resonates with and is readily accepted by those who share the world's values and perspectives, creating a stark contrast with the divine truth proclaimed by genuine believers.
Context
Literary Context
This verse is situated within a crucial section of John's first epistle (1 John 4:1-6) where the apostle provides discerning criteria for differentiating between true and false spiritual authorities. Having just urged believers to "test the spirits" because "many false prophets have gone out into the world" in 1 John 4:1, John immediately offers a primary diagnostic: the origin and allegiance of these teachers. Verse 5 explains why these false prophets are so prevalent and persuasive within the world, setting the stage for the counter-characteristic of those who are "of God" in 1 John 4:6. The passage emphasizes the spiritual battle between truth and error, divine and worldly origins.
Historical & Cultural Context
The early church faced significant challenges from various heretical movements, particularly proto-Gnosticism, which denied the true incarnation of Christ (as alluded to in 1 John 4:2-3). These false teachers often presented themselves as having superior knowledge or spiritual insight, appealing to human intellect and pride rather than humble faith in Christ. Their teachings frequently accommodated worldly philosophies or moral laxity, making them attractive to those who sought a less demanding form of spirituality. John's epistle serves as a pastoral warning and a theological bulwark against such deceptive influences that threatened the purity of the gospel and the unity of the community.
Key Themes
The central theme in 1 John 4 is spiritual discernment, particularly the ability to distinguish between truth and error. Verse 5 highlights the contrast between the "world" and "God" as sources of authority and truth. The "world" here signifies the organized system of human society alienated from God, characterized by its rebellion, pride, and pursuit of temporal pleasures, as seen in 1 John 2:15-17. This verse also underscores the theme of allegiance and origin: false teachers derive their identity and message from the world, while true believers and prophets are "of God" (1 John 4:6). Finally, it touches on the receptivity of messages: the world naturally embraces what aligns with its values, while often rejecting divine truth, a concept echoed in John 15:19.
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "orderly arrangement" or "decoration," encompasses more than just the physical creation. In 1 John, kósmos frequently refers to the organized system of human society and culture that is hostile to God, characterized by sin, rebellion, and opposition to divine truth. It represents humanity's fallen state and its values, which stand in stark contrast to God's kingdom.
The combination of eisí ("they are") and ek ("from, out of, by reason of") denotes origin, source, or allegiance. When John states "they are of the world," he is asserting that the very essence, perspective, and guiding principles of these false teachers originate from and are deeply rooted in the worldly system, rather than from God or His Spirit. Their identity and character are derived from this fallen realm.
This verb means "to talk" or "utter words," but in this context, it signifies the content and nature of their teaching or message. Because their origin is "of the world," their speech naturally reflects and promotes worldly ideas, philosophies, and values. It implies that their message is not merely influenced by the world, but actively springs forth from its principles and speaks to its desires.
Verse Breakdown
"They are of the world:"
This opening clause establishes the fundamental identity and source of the false teachers. Their nature, worldview, and spiritual allegiance are rooted in the fallen, anti-God system of human society. They are not merely influenced by the world, but intrinsically belong to it, drawing their wisdom and authority from its principles.
"therefore speak they of the world,"
This clause reveals the direct consequence of their worldly origin. Because their very being is "of the world," their message, teachings, and pronouncements naturally reflect and promote worldly perspectives, values, and desires. Their speech is characterized by human wisdom, appealing to fleshly appetites, pride, or a superficial understanding of spirituality, rather than the transformative truth of God's Word.
"and the world heareth them."
This final clause explains the widespread appeal and acceptance of false teaching. The unregenerate world, sharing the same underlying values and spiritual orientation as the false teachers, finds their message palatable, affirming, and resonant. "Heareth" implies more than just auditory perception; it signifies listening with acceptance, understanding, and receptivity, indicating that the world embraces and validates these messages because they do not challenge its inherent sinfulness or call for radical repentance.
Literary Devices
John employs several potent literary devices in this concise verse. Repetition of the word "world" (kósmos) three times within a single sentence powerfully emphasizes the pervasive influence and defining characteristic of these false teachers and their audience. This repetition also creates a stark Contrast with the implied divine origin and message of true prophets, setting up the subsequent verse (1 John 4:6) where John states, "We are of God." The phrase "are of the world" functions as a Metonymy, where "the world" stands in for the entire system of human rebellion against God, including its values, desires, and philosophies. This metonymy highlights the deep, intrinsic connection between the false teachers and this fallen system. Furthermore, the verse uses Cause and Effect reasoning ("They are of the world: therefore speak they of the world, and the world heareth them"), logically connecting the origin of the false teachers to the content of their message and its reception.
Theological and Thematic Connections
First John 4:5 profoundly highlights the spiritual battle between two distinct kingdoms: the kingdom of God and the kingdom of the world. It underscores that spiritual messages are not neutral; they originate either from God or from the fallen human system. False teachers, being "of the world," are instruments through which worldly values and deceptions are propagated, appealing to the unregenerate heart that naturally resonates with messages affirming its own inclinations rather than challenging them with divine truth. This verse serves as a timeless warning against the seductive power of worldly wisdom and a call for believers to cultivate discernment, recognizing that popularity or widespread acceptance does not equate to divine endorsement.
Reflection and Application
In an age saturated with information and diverse spiritual claims, 1 John 4:5 remains an indispensable guide for navigating truth from error. It compels us to look beyond charismatic personalities or appealing rhetoric and instead scrutinize the source and substance of any teaching. If a message consistently aligns with worldly values—prioritizing comfort, self-affirmation, material gain, or humanistic philosophies over biblical truth, repentance, and the holiness of God—it likely originates from the "world" and will find a ready audience among those who are "of the world." For believers, this verse is a call to vigilance, to anchor ourselves deeply in God's Word, and to cultivate a Spirit-led discernment that recognizes the subtle and overt ways the world seeks to infiltrate and dilute the purity of the gospel. Our allegiance must be unequivocally to Christ, ensuring that our own speech and lives reflect heavenly, not earthly, values.
Questions for Reflection
FAQ
What does "the world" mean in 1 John 4:5?
In this context, "the world" (Greek: kósmos) does not refer to the physical planet or creation, nor does it refer to humanity as the object of God's love (as in John 3:16). Instead, it denotes the organized system of human society, culture, and values that stands in active rebellion against God. It represents humanity's fallen, sinful nature and its collective opposition to divine truth and righteousness. Therefore, to be "of the world" means to derive one's identity, values, and authority from this anti-God system.
Why do "false prophets" speak of the world and find a receptive audience?
False prophets speak "of the world" because their very origin and allegiance are rooted in the world's values and principles. Their message naturally reflects and promotes what is appealing to the unregenerate human heart—things like self-gratification, worldly success, or a comfortable spirituality that avoids genuine repentance and submission to Christ. The "world" then "hears them" (meaning it listens with acceptance and approval) because these messages resonate with its own desires and worldview. They affirm the world's existing inclinations rather than challenging them with the transformative, often uncomfortable, truth of God's Word, which the world typically rejects (John 15:19).
Christ-Centered Fulfillment
First John 4:5, by sharply defining the worldly origin and message of false teachers, implicitly magnifies the unique, divine origin and truth of Jesus Christ. While false prophets speak "of the world" and are heard by the world, Jesus unequivocally declared, "My kingdom is not of this world" and "I am not of this world". He came from the Father (John 16:28) and spoke the words of God (John 3:34), not worldly wisdom. The world, in its rebellion, largely rejected Him and His message (John 1:10-11), demonstrating the very principle John articulates: the world hears its own. However, those who are "of God" hear Christ's voice (John 8:47), recognizing Him as the Lamb of God who takes away the sin of the world and the truth incarnate. Thus, 1 John 4:5 serves as a backdrop against which the singular, divine authority and truth of Christ, and the necessary spiritual discernment of His followers, shine even more brightly.