1Jo 4:7-12 | Barnes | STEP | Verse 7. Beloved, let us love one another . This verse introduces a new topic, the consideration of which occupies the remainder of the chapter. See the Analysis. The subject is one on which John dwells more than on any other--that of love. His own character peculiarly inclined him to the exercise of love; and the remarkable affection which the Lord Jesus had shown for him, seems to have had the effect to give this grace a peculiar prominence in his views of what constituted true religion. Compare . On the duty here enjoined, , , and , . For love is of God . (1.) All true love has its origin in God. (2.) Real love shows that we have his Spirit, and that we belong to him. (3.) It assimilates us to God, or makes us more and more like him. What is here said by the apostle is based on the truth of what he elsewhere affirms, ( ), that God is love. Hatred, envy, wrath, malice, all have their source in something else than God. He neither originates them, commends them, nor approves them. And every one that loveth, is born of God . Is a regenerated man. That is, every one who has true love to Christians as such, or true brotherly love, is a true Christian. This cannot mean that every one that loves his wife and children, his classmate, his partner in business, or his friend--his house, or his farms, or his horses, or his hounds, is a child of God; it must be understood as referring to the point under discussion. A man may have a great deal of natural affection towards his kindred; a great deal of benevolence in his character towards the poor and needy, and still he may have none of the love to which John refers. He may have no real love to God, to the Saviour, or to the children of God as such; and it would be absurd for such a one to argue because he loves his wife and children that therefore he loves God, or is born again. (d) "love"

1 John 4:7-12

Verse 7. Beloved, let us love one another. This verse introduces a new topic, the consideration of which occupies the remainder of the chapter. See the Analysis. The subject is one on which John dwells more than on any other--that of love. His own character peculiarly inclined him to the exercise of love; and the remarkable affection which the Lord Jesus had shown for him, seems to have had the effect to give this grace a peculiar prominence in his views of what constituted true religion. Compare Jn 13:23. On the duty here enjoined, Jn 13:34, Jn 13:36, and 1Jn 3:11, 1Jn 3:23.

For love is of God.

(1.) All true love has its origin in God.

(2.) Real love shows that we have his Spirit, and that we belong to him.

(3.) It assimilates us to God, or makes us more and more like him. What is here said by the apostle is based on the truth of what he elsewhere affirms, (1Jn 3:8), that God is love. Hatred, envy, wrath, malice, all have their source in something else than God. He neither originates them, commends them, nor approves them.

And every one that loveth, is born of God. Is a regenerated man. That is, every one who has true love to Christians as such, or true brotherly love, is a true Christian. This cannot mean that every one that loves his wife and children, his classmate, his partner in business, or his friend--his house, or his farms, or his horses, or his hounds, is a child of God; it must be understood as referring to the point under discussion. A man may have a great deal of natural affection towards his kindred; a great deal of benevolence in his character towards the poor and needy, and still he may have none of the love to which John refers. He may have no real love to God, to the Saviour, or to the children of God as such; and it would be absurd for such a one to argue because he loves his wife and children that therefore he loves God, or is born again.

(d) "love" 1Jn 3:11,23 Verse 8. He that loveth not, knoweth not God. Has no true acquaintance with God; has no just views of him, and no right feelings towards him. The reason for this is implied in what is immediately stated, that "God is love," and of course if they have no love reigning in their hearts they cannot pretend to be like him.

For God is love. He is not merely benevolent, he is benevolence itself. Compare 2Cor 13:11. Never was a more important declaration made than this; never was more meaning crowded into a few words than in this short sentence--God is love. In the darkness of this world of sin--in all the sorrows that come now upon the race, and that will come upon the wicked hereafter--we have the assurance that a God of infinite benevolence rules over all; and though we may not be able to reconcile all that occurs with this declaration, or see how the things which he has permitted to take place are consistent with it, yet in the exercise of faith on his own declarations we may find consolation in believing that it is so, and may look forward to a period when all his universe shall see it to be so. In the midst of all that occurs on the earth of sadness, sin, and sorrow, there are abundant evidences that God is love. In the original structure of things before sin entered, when all was pronounced "good;" in the things designed to promote happiness, where the only thing contemplated is happiness, and where it would have been as easy to have caused pain; in the preservation of a guilty race, and in granting that race the opportunity of another trial; in the ceaseless provision which God is making in his providence for the wants of unnumbered millions of his creatures; in the arrangements made to alleviate sorrow, and to put an end to it; in the gift of a Saviour more than all, and in the offer of eternal life on terms simple and easy to be complied with--in all these things, which are the mere expressions of love, not one of which would have been found under the government of a malignant being, we see illustrations of the sublime and glorious sentiment before us, that "God is love." Even in this world of confusion, disorder, and darkness, we have evidence sufficient to prove that he is benevolent, but the full glory and meaning of that truth will be seen only in heaven. Meantime let us hold on to the truth that he is love. Let us believe that he sincerely desires our good, and that what seems dark to us may be designed for our welfare; and amidst all the sorrows and disappointments of the present life, let us feel that our interests and our destiny are in the hands of the God of love.

(a) "love" 1Jn 4:16, 2Cor 13:11 Verse 9. In this was manifested the love of God. That is, in an eminent manner, or this was a most signal proof of it. The apostle does not mean to say that it has been manifested in no other way, but that this was so prominent an instance of his love, that all the other manifestations of it seemed absorbed and lost in this.

Because that God sent his only begotten Son, etc. Jn 3:16.

That we might live through him. He died that we might have eternal life through the merits of his sacrifice. The measure of that love, then, which was manifested in the gift of a Saviour, is to be found,

(1.) in the worth of the soul;

(2.) in its exposure to eternal death;

(3.) in the greatness of the gift;

(4.) in the greatness of his sorrows for us; and,

(5.) in the immortal blessedness and joy to which he will raise us. Who can estimate all this? All these things will magnify themselves as we draw near to eternity; and in that eternity to which we go, whether saved or lost, we shall have an ever-expanding view of the wonderful love of God.

(b) "In this" Jn 3:16 (c) "that we might" Jn 6:51 Verse 10. Herein is love. In this great gift is the highest expression of love, as if it had done all that it can do.

Not that we loved God. Not that we were in such a state that we might suppose he would make such a sacrifice for us, but just the opposite. If we had loved and obeyed him, we might have had reason to believe that he would be willing to show his love to us in a corresponding manner. But we were alienated from him. We had even no desire for his friendship and favour. In this state he showed the greatness of his love for us by giving his Son to die for his enemies. Rom 5:7, Rom 5:8.

But that he loved us. Not that he approved our character, but that he desired our welfare. He loved us not with the love of complacency, but with the love of benevolence.

And sent his Son to be the propitiation for our sins. On the meaning of the word propitiation, see Rom 3:25. Comp. 1Jn 2:2.

(d) "propitiation" 1Jn 2:2 Verse 11. Beloved, if God so loved us, we ought also to love one another.

(1.) Because he is so much exalted above us, and if he has loved those who were so inferior and so unworthy, we ought to love those who are on a level with us;

(2.) because it is only in this way that we can show that we have his Spirit; and,

(3.) because it is the nature of love to seek the happiness of all. There are much stronger reasons why we should love one another than there were why God should love us; and unless we do this, we can have no evidence that we are his children.

(e) "if God" Mt 18:33, Jn 15:12,13 Verse 12. No man hath seen God at any time. Jn 1:18, where the same declaration occurs. The statement seems to be made here in order to introduce a remark to show in what way we may know that we have any true knowledge of God. The idea is, "He has never indeed been seen by mortal eyes. We are not then, to expect to become acquainted with what he is in that way. But there is a method by which we may be assured that we have a true knowledge of him, and that is, by evidence that we love another, and by the presence of his Spirit in our hearts. We cannot become acquainted with him by sight, but we may by love." If we love one another, God dwelleth in us. Though we cannot see him, yet there is a way by which we may be assured that he is near us, and that he even dwells in us. That way is by the exercise of love. Comp. Jn 14:23, Jn 14:24.

And his love is perfected in us. Is carried out to completion. That is, our love for each other is the proper exponent of love to him reigning in our hearts. The idea here is not that we are absolutely perfect, or even that our love is perfect, whatever may be true on those points, but that this love to others is the proper carrying out of our love towards him; that is, without this our love to him would not have accomplished what it was adapted and designed to do. Unless it produced this effect, it would be defective or incomplete. Compare 1Jn 4:17. The general sense is this: "We claim to have the love of God in our hearts, or that we are influenced and controlled by love. But however high and exalted that may seem to be as exercised toward God, it would be defective; it would not exert a fair influence over us, unless it led us to love our Christian brethren. It would be like the love which we might profess to have for a father, if it did not lead us to love our brothers and sisters. True love will diffuse itself over all who come within its range, and will thus become complete and entire." This the it passage, therefore, cannot be adduced to demonstrate doctrine of sinless perfection, or to prove that Christians are ever absolutely perfect in this life. It proves only that love to God is not complete, or fully developed, unless it leads those who profess to have to love each other. Job 1:1. On the meaning of the Greek word here used, (τελειοω,) Php 3:12. Heb 2:10.

(f) "No man" 1Timm 6:16 (g) "perfected" 1Cor 13:13