We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him. In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so we are in this world. There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love.
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1 John 4:16-18 sits inside this longer paragraph.
By this we know that we remain in him and he in us, because he has given us of his Spirit. We have seen and testify that the Father has sent the Son as the Savior of the world. Whoever confesses that Jesus is the Son of God, God remains in him, and he in God. We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him. In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so we are in this world. There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love. We love him, because he first loved us. If a man says, “I love God,” and hates his brother, he is a liar; for he who doesn’t love his brother whom he has seen, how can he love God whom he has not seen? This commandment we have from him, that he who loves God should also love his brother.
Parallel Translations
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We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him.
In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so we are in this world.
There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love.
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And we have knowen and beleved the love that god hath to vs. God is love and he that dwelleth in love dwelleth in god and god in him.
Herin is the love perfect in vs that we shuld have trust in the daye of iudgement: For as he is even so are we in this worlde.
Ther is no feare in love but parfect love casteth out all feare for feare hath paynfulnes. He that feareth is not parfect in love.
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And we haue knowen, and beleeued ye loue that God hath in vs. God is loue, and he that dwelleth in loue, dwelleth in God, and God in him.
Herein is that loue perfect in vs, that we should haue boldnes in the day of iudgement: for as he is, euen so are we in this world.
There is no feare in loue, but perfect loue casteth out feare: for feare hath painefulnesse: and he that feareth, is not perfect in loue.
Examined in Scripture Analysis
Contradictions (3)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (42)
- 2 Timothy 1:7 (v18) For God didn’t give us a spirit of fear, but of power, love, and self-control.
- Romans 8:15 (v18) For you didn’t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, “Abba! Father!”
- 1 John 4:12 (vv17–18) No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us.
- Luke 1:74-75 (v18) to grant to us that we, being delivered out of the hand of our enemies, should serve him without fear, in holiness and righteousness before…
- Hebrews 12:28 (v18) Therefore, receiving a Kingdom that can’t be shaken, let’s have grace, through which we serve God acceptably, with reverence and awe,
Show all 40 cross-references
- James 2:19 (v18) You believe that God is one. You do well. The demons also believe, and shudder.
- 1 John 3:24 (v16) He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us.
- Psalms 36:7-9 (v16) How precious is your loving kindness, God! The children of men take refuge under the shadow of your wings. They shall be abundantly…
- 1 John 3:1 (vv16–17) See how great a love the Father has given to us, that we should be called children of God! For this cause the world doesn’t know us,…
- 1 John 2:28 (v17) Now, little children, remain in him, that when he appears, we may have boldness, and not be ashamed before him at his coming.
- Psalms 18:1-3 (v16) I love you, Yahweh, my strength. Yahweh is my rock, my fortress, and my deliverer; my God, my rock, in whom I take refuge; my shield, and…
- Romans 8:29 (v17) For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
- 1 John 2:5 (v17) But God’s love has most certainly been perfected in whoever keeps his word. This is how we know that we are in him:
- 1 John 4:8-10 (v16) He who doesn’t love doesn’t know God, for God is love. By this God’s love was revealed in us, that God has sent his one and only Son into…
- 1 John 3:3 (v17) Everyone who has this hope set on him purifies himself, even as he is pure.
- 1 John 4:12-13 (v16) No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us. By this we know that we…
- 1 John 3:16 (v16) By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers.
- Psalms 31:19 (v16) Oh how great is your goodness, which you have laid up for those who fear you, which you have worked for those who take refuge in you,…
- Psalms 119:120 (v18) My flesh trembles for fear of you. I am afraid of your judgments.
- 1 Corinthians 2:9 (v16) But as it is written, “Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has…
- John 6:69 (v16) We have come to believe and know that you are the Christ, the Son of the living God.”
- John 15:20 (v17) Remember the word that I said to you: ‘A servant is not greater than his lord.’ If they persecuted me, they will also persecute you. If…
- 1 John 3:19-21 (v17) And by this we know that we are of the truth, and persuade our hearts before him, because if our heart condemns us, God is greater than our…
- Job 15:21 (v18) A sound of terrors is in his ears. In prosperity the destroyer will come on him.
- Psalms 73:19 (v18) How they are suddenly destroyed! They are completely swept away with terrors.
- Isaiah 64:4 (v16) For from of old men have not heard, nor perceived by the ear, nor has the eye seen a God besides you, who works for him who waits for him.
- 1 Peter 4:13-14 (v17) But because you are partakers of Christ’s sufferings, rejoice, that at the revelation of his glory you also may rejoice with exceeding joy.…
- Matthew 12:36 (v17) I tell you that every idle word that men speak, they will give account of it in the day of judgment.
- 1 Peter 4:1-3 (v17) Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has…
- 2 Peter 3:7 (v17) But the heavens that exist now and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and…
- Matthew 10:25 (v17) It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house…
- Matthew 11:22 (v17) But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you.
- Matthew 11:24 (v17) But I tell you that it will be more tolerable for the land of Sodom, on the day of judgment, than for you.”
- Hebrews 12:2-3 (v17) looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and…
- James 2:22 (v17) You see that faith worked with his works, and by works faith was perfected.
- 1 Peter 3:16-18 (v17) having a good conscience. Thus, while you are spoken against as evildoers, they may be disappointed who curse your good way of life in…
- 2 Peter 2:9 (v17) the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment,
- Matthew 10:15 (v17) Most certainly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.
- James 2:13 (v17) For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
- Psalms 88:15-16 (v18) I am afflicted and ready to die from my youth up. While I suffer your terrors, I am distracted. Your fierce wrath has gone over me. Your…
40 distinct cross-references across this passage (42 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
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John Calvin 1540 · Public Domain On vv16–18 16 And we have known and believed It is…
16 And 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 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv16–18 A fourth reason: God is the fountain and wellspring…
A fourth reason: God is the fountain and wellspring of charity, yea, charity itself: therefore whosoever abideth in it, hath God with him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–18 16 And we have known and believed the love…
16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.
Ver. 16. And we have known and believed] That is, we know by believing. {See Trapp on "Joh 6:69"}
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God is love] Pellican tells of some in his time that used to read this piece of Scripture to their friends at their feasts. A pious practice surely, and well beseeming those that feast before the Lord. The primitive Christians had at such times their kiss of love, 1Pe 5:14. And St Austin had these two verses written on his table,
" Quisquis amat dictis absentum rodere famam,
Hanc mensam vetitam noverit esse sibi."
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv16–18 Inasmuch as the transformative efficacy of God’s love upon…
Inasmuch as the transformative efficacy of God’s love upon us depends upon our certain apprehension of it, he doubles the expression of that certainty:
We have known and believed, i.e. we are assured of it, both by experimented effects, and by faith; implying, that by having this conception of God thoroughly settled in our souls, that he is love, ( as was also said, 1Jo 4:8), we shall be so thoroughly changed into his very nature and image, as to
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dwell in love, as in our own element, or a thing now become wholly con-natural to us. Which will indeed be (by consequence) to be so intimately united with God, that he and we may truly (though in a sense most remote from identification, or being made the same, a horrid notion! Not only not inferred by what is here said, but inconsistent with it and refused by it, for things united are thereby implied to be distinct) be said to indwell one another.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v17 Still our apostle proceeds by way of argument to…
Still our apostle proceeds by way of argument to enforce upon us the obligation of our duty to love one another; he assures us here, that if our love be made perfect, that is, heightened and improved by an exact corresponding with the divine pattern and precept; if we love one another in obedience to God’s command, and in conformity to Christ’s example, it will give us boldness in the day of judgment, and we may think and speak of, we may expect and look for, the approach of that day without fear and consternation of mind; the reason is added, because as Christ was, so are we in the world; that is, as he was full of holiness and purity, of love and charity, so have we endeavoured to be in imitation of his example, according to our measure, in some proportion and degree.
Learn hence, 1. That such as are sincerly gracious, and do excel in the grace of love, are in the word in some sort as Christ was in the world; such as walk in love, walk as Christ walked.
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Learn, 2. That such as are in the world, as Christ was in the world, shall have boldness when Christ comes to judgment, and need not fear the condemnation of that dreadful day; Herein is our love made perfect, that we may have boldness in the day of judgment; the reason of this freedom from the fear of wrath is added, There is no fear in love; 1Jn 4:18 that is, no slavish or distrustful fear, whereby we question the favour of God, but only a filial and reverential fear, whereby we stand in awe of offending him as a father; But perfect love casteth out fear; that is, either the actings of our perfect love to God, or the apprehensions of God’s perfect love towards us, do cast out all that fear which has torment in it.
Yet note, That although perfect love casteth out tormenting fear, it calls in obeying fear, Fear God and keep his commandments, for this is the whole duty of man; Ecc 12:13 an awful fear of God is all duty, and every grace.
Note also, The true reason of our disquieting and tormenting fear is the imperfection and weakness of our love: fear may stand with faith and love, but not with perfect faith, nor perfect love: He that feareth is not made perfect in love, and because he is not made perfect in love, therefore he feareth.
Blessed be God, as there will be no torment, so no fear, in heaven; that is, no tormenting fear; yet there is a fear of reverence, which will undoubtedly remain with glorified saints in heaven; they shall have an everlasting awe of the majesty and holiness of God eternally fixed upon their hearts and spirits, even in the kingdom of glory in heaven, as well as in the kingdom of grace here on earth; the saints serve God acceptably with reverence and godly fear;
Lord, hasten the perfecting of thy grace in us, particularly the perfection of our love, that perfect love may cast out tormenting fear, and cherish such a reverential fear as will both prepare us for heaven, and accompany us in heaven, to all eternity.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v17 The apostle, having thus excited and enforced sacred love…
The apostle, having thus excited and enforced sacred love from the great pattern and motive of it, the love that is and dwells in God himself, proceeds to recommend it further by other considerations; and he recommends it in both the branches of it, both as love to God, and love to our brother or Christian neighbour.
I. As love to God, to the primum amabile - the first and chief of all amiable beings and objects, who has the confluence of all beauty, excellence, and loveliness, in himself, and confers on all other beings whatever renders them good and amiable. Love to God seems here to be recommended on these accounts: - 1. It will give us peace and satisfaction of spirit in the day when it will be most needed, or when it will be the greatest pleasure and blessing imaginable: Herein is our love made perfect, that we may have boldness in the day of judgment, Jo1 4:17. There must be a day of universal judgment. Happy they who shall have holy fiducial boldness before the Judge at that day, who shall be able to lift up their heads, and to look him in the face, as knowing he is their friend and advocate! Happy they who have holy boldness and assurance in the prospect of that day, who look and wait for it, and for the Judge's appearance! So do, and so may do, the lovers of God. Their love to God assures them of God's love to them, and consequently of the friendship of the Son of God; the more we love our friend, especially when we are sure that he knows it, the more we can trust his love. As God is good and loving, and faithful to his promise, so we can easily be persuaded of his love, and the happy fruits of his love, when we can say, Thou that knowest all things knowest that we love thee. And hope maketh not ashamed; our hope, conceived by the consideration of God's love, will not disappoint us, because the love of God is shed abroad in our hearts by the Holy Ghost that is given to us, Rom 5:5. Possibly here by the love of God may be meant our love to God, which is shed abroad upon our hearts by the Holy Ghost; this is the foundation of our hope, or of our assurance that our hope will hold good at last. Or, if by the love of God be meant the sense and apprehension of his love to us, yet this must suppose or include us as lovers of him in this case; and indeed the sense and evidence of his love to us do shed abroad upon our hearts love to him; and thereupon we have confidence towards him and peace and joy in him. He will give the crown of righteousness to all that love his appearing. And we have this boldness towards Christ because of our conformity to him: Because as he is so are we in this world, Jo1 4:17. Love hath conformed us to him; as he was the great lover of God and man, he has taught us in our measure to be so too, and he will not deny his own image. Love teaches us to conform in sufferings too; we suffer for him and with him, and therefore cannot but hope and trust that we shall also be glorified together with him, Ti2 2:12. 2. It prevents or removes the uncomfortable result and fruit of servile fear: There is no fear in love (Jo1 4:18); so far as love prevails, fear ceases. We must here distinguish, I judge, between fear and being afraid; or, in this case, between the fear of God and being afraid of him. The fear of God is often mentioned and commanded as the substance of religion (Pe1 2:17; Rev 14:7); and so it imports the high regard and veneration we have for God and his authority and government. Such fear is constant with love, yea, with perfect love, as being in the angels themselves. But then there is a being afraid of God, which arises from a sense of guilt, and a view of his vindictive perfections; in the view of them, God is represented as a consuming fire; and so fear here may be rendered dread; There is no dread in love. Love considers its object as good and excellent, and therefore amiable, and worthy to be beloved. Love considers God as most eminently good, and most eminently loving us in Christ, and so puts off dread, and puts on joy in him; and, as love grows, joy grows too; so that perfect love casteth out fear or dread. Those who perfectly love God are, from his nature, and counsel, and covenant, perfectly assured of his love, and consequently are perfectly free from any dismal dreadful suspicions of his punitive power and justice, as armed against them; they well know that God loves them, and they thereupon triumph in his love. That perfect love casteth out fear the apostle thus sensibly argues: that which casteth out torment casteth out fear or dread: Because fear hath torment (Jo1 4:18) - fear is known to be a disquieting torturing passion, especially such a fear as is the dread of an almighty avenging God; but perfect love casteth out torment, for it teaches the mind a perfect acquiescence and complacency in the beloved, and therefore perfect love casteth out fear. Or, which is here equivalent, he that feareth is not made perfect in love (Jo1 4:18); it is a sign that our love is far from being perfect, since our doubts, and fears, and dismal apprehensions of God, are so many. Let us long for, and hasten to, the world of perfect love, where our serenity and joy in God will be as perfect as our love! 3. From the source and rise of it, which is the antecedent love of God: We love him, because he first loved us, Jo1 4:19. His love is the incentive, the motive, and moral cause of ours. We cannot but love so good a God, who was first in the act and work of love, who loved us when we were both unloving and unlovely, who loved us at so great a rate, who has been seeking and soliciting our love at the expense of his Son's blood; and has condescended to beseech us to be reconciled unto him. Let heaven and earth stand amazed at such love! His love is the productive cause of ours: Of his own will (of his own free loving will) begat he us. To those that love him all things work together for good, to those who are the called according to his purpose. Those that love God are the called thereto according to his purpose (Rom 8:28); according to whose purpose they are called is sufficiently intimated in the following clauses: whom he did predestinate (or antecedently purpose, to the image of his Son) those he also called, effectually recovered thereto. The divine love stamped love upon our souls; may the Lord still and further direct our hearts into the love of God! Th2 3:5.
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II. As love to our brother and neighbour in Christ; such love is argued and urged on these accounts: - 1. As suitable and consonant to our Christian profession. In the profession of Christianity we profess to love God as the root of religion: "If then a man say, or profess as much as thereby to say, I love God, I am a lover of his name, and house, and worship, and yet hate his brother, whom he should love for God's sake, he is a liar (Jo1 4:20), he therein gives his profession the lie." That such a one loves not God the apostle proves by the usual facility of loving what is seen rather than what is unseen: For he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? Jo1 4:20. The eye is wont to affect the heart; things unseen less catch the mind, and thereby the heart. The incomprehensibleness of God very much arises from his invisibility; the member of Christ has much of God visible in him. How then shall the hater of a visible image of God pretend to love the unseen original, the invisible God himself? 2. As suitable to the express law of God, and the just reason of it: And this commandment have we from him, that he who loveth God love his brother also, Jo1 4:21. As God has communicated his image in nature and in grace, so he would have our love to be suitably diffused. We must love God originally and supremely, and others in him, on the account of their derivation and reception from him, and of his interest in them. Now, our Christian brethren having a new nature and excellent privileges derived from God, and God having his interest in them as well as in us, it cannot but be a natural suitable obligation that he who loves God should love his brother also.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv16–18 And we have known and believed,.... Or have a…
And we have known and believed,.... Or have a full assurance and knowledge of, and faith in,
the love that God hath to us; shown as in many instances, so more especially in sending his Son to be the propitiation for our sins, to be the Saviour of us, and that we might live through him.
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God is love; See Gill on Jo1 4:8,
and he that dwelleth in love; who dwells by faith upon the love of God as displayed in Christ, and abides in the exercise of love to God and to the saints:
dwelleth in God, and God in him; See Gill on Jo1 4:13; the last clause, "and God in him", is left out in the Syriac version.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv16–18 And we know and believe - By the same…
And we know and believe - By the same Spirit, the love that God hath to us.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16–18 Verse 16. God is love] See note on 1Jo…
Verse 16. God is love] See note on 1Jo 4:8. He that dwelleth in love-he who is full of love to God and man is full of God, for God is love; and where such love is, there is God, for he is the fountain and maintainer of it.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v18 1Jn 4:18-19. There is no fear in love —…
1Jn 4:18-19. There is no fear in love — No slavish or tormenting fear, diffidence, or distrust, can be where love reigns; but perfect, mature love casteth out such fear, because such fear hath torment — And so is inconsistent with the happiness of love. He that feareth is not made perfect in love — In the sense above explained. Study therefore to increase more and more in that noble affection of love to God, and you will find your happiness increasing in proportion to it. Observe, reader, a mere natural man has neither the fear nor love of God; one that is awakened and convinced of sin, has fear without love; a babe in Christ, love and fear; a father in Christ, love without fear. We love him, because he first loved us — This is the sum of all religion, the genuine model of Christianity. None can say more; why should any one say less, or speak less intelligibly?
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv16–18 And we have known and believed ... - We…
And we have known and believed ... - We all have assurance that God has loved us, and the fullest belief in the great fact of redemption by which he has manifested his love to us.
God is love - Notes, 1Jo 4:8. It is not uncommon for John to repeat an important truth. He delights to dwell on such a truth as that which is here expressed; and who should not? What truth is there on which the mind can dwell with more pleasure; what is there that is better fitted to win the heart to holiness; what that will do more to sustain the soul in the sorrows and trials of this life? In our trials; in the darkness which is around us; in the perplexities which meet and embarrass us in regard to the divine administration; in all that seems to us incomprehensible in this world, and in the prospect of the next, let us learn to repeat this declaration of the favored disciple, ““God is love.”” What trials may we not bear, if we feel assured of that! What dark cloud that seems to hang over our way, and to involve all things in gloom, will not be bright, if from the depths of our souls we can always say, “God is love!”
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And he that dwelleth in love ... - Religion is all love. God is love; he has loved us; we are to love him; we are to love one another; we are to love the whole world. Heaven is filled with love, and there is nothing else there. The earth is filled with love just as far as religion prevails, and would be entirely if it should prevail everywhere. Love would remove all the corrupt passions, the crimes, the jealousies, the wars on the earth, and would diffuse around the globe the bliss of heaven. If a man, therefore, is actuated by this, he has the spirit of the heavenly world reigning in his soul, and lives in an atmosphere of love.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17–18 The charity of God (which may either signify the…
The charity of God (which may either signify the love by which we love God, or by which God loves us) perfected with us, or in us, and so possesseth our souls, as to give us an humble confidence of our salvation, when we shall appear before his tribunal at the day of judgment: because as he is, we also are in this world. These words are differently expounded. They may signify, that as this world by his grace are always loving him and our neighbour, and increasing in this love, which gives us a confidence of our salvation. Or they may bear this sense, that as Jesus Christ was suffering in this world for us, so we are suffering for his sake. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv16–18 And we--John and his readers (not as Jo1 4:14,…
And we--John and his readers (not as Jo1 4:14, the apostles only).
known and believed--True faith, according to John, is a faith of knowledge and experience: true knowledge is a knowledge of faith [LUECKE].
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to us--Greek, "in our case" (see on Jo1 4:9).
dwelleth--Greek, "abideth." Compare with this verse, Jo1 4:7.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv16–18 16. Known—Not by direct, literal sight of God, (1Jn_4:12,)…
16. Known—Not by direct, literal sight of God, (1Jn_4:12,) but by consciousness of his divine love, by which we feel that he is love.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv16–18 16. And we have known and believed] Literally, And…
16. And we have known and believed] Literally, And we have come to know and have believed. This is the natural order; progressive knowledge leads up to faith. But sometimes faith precedes knowledge (Joh_6:69). In either case each completes the other. Sound faith is intelligent; sound knowledge is believing. We must be ‘ready always to give answer to every man that asketh a reason concerning the hope that is in us’ (1Pe_3:15). This verse is a fulfilment of the conclusion of Christ’s High-Priestly prayer; ‘I made known unto them Thy name, and will make it known; that the love wherewith Thou lovedst Me may be in them, and I in them’ (Joh_17:26).
God hath to us] Rather, God hath in us, as in 1Jn_4:9; see note there.
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he that dwelleth, &c.] Better, as R. V., he that abideth in love, abideth in God, and God abideth in him: see on 1Jn_2:24. In the true text (אBKL) the characteristic word ‘abide’ occurs characteristically three times: comp. 1Jn_4:5, where ‘the world’ occurs three times.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv16–18 And we have come to know and believe. Both…
And we have come to know and believe. Both perfects are virtually presents, expressing the present continuance of a condition begun in the past: "We know and continue to believe." Experience and faith are intimately connected; and sometimes the one precedes, sometimes the. (Joh_6:69) As in verse 9 ejn hJmin should be rendered in us, not "to us" or "toward us;" and here also the interpretation, "in our case," is certainly possible, and perhaps safer. But the meaning may be that the object of our knowledge and faith is that portion of his own love which God has in us. It is "in us," and is exercised towards him and our brethren, but in reality it is his it is himself abiding in us. In either case love is the object of our faith. Thus love is not only the true note of the Church, (Joh_13:35) it is also the Church"s creed. The second half of the verse restates the main proposition of this section with a view to further development.
The love of God.
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is Love." "God is." To this almost all peoples assent. The belief in a Supreme Being is nearly coextensive with the human race. Very different are the attributes ascribed to him and the names applied to him; but as to the fact of his existence well-nigh all are agreed. But what is God? Many and various are the answers to this inquiry. To some he is unintelligent and irresistible Fate. To others, Nature. To others, the beautiful Order and stupendous Forces of nature. To others, "the Something, not ourselves, which makes for righteousness." To others, "an Infinite and Eternal Energy from which all things proceed." To others, the Creator, Sustainer, and Sovereign of the universe. But what saith the Supreme concerning himself? "God is Light;" "God is Love." A complete apprehension of what God is, is unattainable by us. The finite cannot comprehend the Infinite. "God is Love;" we can understand that. But God is infinite. Combine the two statements. "God is Infinite Love." Here we are lost. The highest and mightiest of created beings cannot comprehend the infinite love. The knowledge which holy spirits have of God will go on increasing for ever; but at no period in the everlasting future will any one be able fully to know him. Yet as to his being and character we may each attain such a knowledge as will enable us to confide in him, and to enter upon the blessed and unending career of moral assimilation to him. Though we cannot comprehend him who is Infinite Love, yet through Christ we may apprehend him, trust him, love him, commune with him, and become one with him. "God is Love." Let us consider
I THE MANIFESTATION OF THIS GLORIOUS TRUTH.
1. In creation. The machine is a revelation of the mechanist; the building, of the architect; the painting, of the painter; the poem, of the poet. So the universe is an embodiment of the ideas of the Divine mind, a revelation of the thought and feeling of the Creator. A careful survey of God"s work will
2. lead to the conclusion that "God is good to all, and his tender mercies are over all his works." Paley states the argument with clearness and force: "Contrivance proves design; and the predominant tendency of the contrivance indicates the disposition of the desirer. The world abounds with contrivances; and all the contrivances which we are acquainted with are directed to beneficial purposes. We never discover a train of contrivance to bring about an evil purpose. No anatomist ever discovered a system of organization calculated to produce pain and disease; or, in explaining the parts of the human body, ever said, "This is to irritate, this to inflame, this duet is to convey the gravel to the kidneys, this gland to secrete the humour which forms the gout. Viewed from this standpoint, the universe appears to be a grand outflow of the love of God, a convincing witness of his delight in promoting the well-being and the gladness of his creatures. The seasons of the year supply evidence of this truth. Spring, with its gradual unfolding of young life and verdant beauty, its quickening and joy-giving influence, is a revelation of God"s tenderness and grace. Summer, with its rich light and heat, its abounding life and glory, is a revelation of the inexhaustible beauty and glory and munificence of God. Autumn, with its maturity and mellowness and plenty, proclaims the fidelity and bountifulness of God. But what shall we say of winter, with its storms and tempests, its somber clouds and stern colds? Even this that it is not without its beauties, and in its bleak and trying months nature is silently and secretly preparing the beauties of the coming spring, the glories of summer, and the bounties of autumn. Rightly regarded, even winter testifies that "God is Love." But man, with guilty conscience, and a dread of God, and viewing him only through the distorted medium of his own sinful soul, fails to read the revelation of him in nature correctly. And even if he should do so, there arises the inquiry Is God love in his relation to the sinful? To this, nature has no satisfactory response. Creation may have been a sufficient revelation of God for unfallen men, but for sinful men it is very insufficient.
3. In the Bible. The Bible is the revelation of God in his relation to man as a sinner. And this revelation reaches its clearest, fullest, and most influential development in Jesus Christ the Son of God.
(1) In the Bible, God appears as the Giver of every good, the Fountain of all blessings. "He giveth us richly all things to enjoy." "Every good gift and every perfect gift is from above," etc. Material, mental, and spiritual good we derive from him. Restoration to the lost, pardon to the guilty, sanctification to the sinful, glory to the degraded, he gives. Through Christ he bestows all good here, and eternal and glorious life hereafter to all who believe in him.
(2) God confers these blessings upon those who are entirely undeserving of them. It is not to his loyal subjects alone that these gifts are bestowed, but also to rebels against his authority. "He maketh his sun to rise on the evil and on the good," etc. Not only are we undeserving; we are ill-deserving; we have merited his wrath; yet he imparts to us the gifts of his love.
(3) In order to bestow these gifts upon us, he gave us a Gift of greater value than all the others. "He gave his only begotten Son." This Gift immeasurably transcends all the others. Without this they would not have reached us. They flow to us through the mediation of Jesus.
(4) And Jesus was given, not to those who waited to receive and honour him, but to those who despised and rejected him. He was given to labour and suffer and die for men, in order that they might have life and joy. (cf verses 9, 10; Rom_5:8; Joh_3:16) "God so loved the world, that he gave," etc. Who can declare the sweep and intensity of that little adverb "so"? It indicates an infinity of love, a shoreless, bottomless ocean of love. "Love, Divine love, Divine love giving, Divine love giving its only begotten Son, that whosoever believeth not "payeth," not "worketh," not "putteth out some external strength," but "believeth should not perish, but have everlasting life" (Dr. Joseph Parker). Great as was the love between the Father and the Son, the Father "spared not his own Son, but delivered him up for us all." All the love of the Saviour"s life was the love of God. "God was in Christ reconciling the world unto himself." In all the life of our Lord I read our text, and in his death it is proclaimed with an almost irresistible fullness and force that "God is Love.
II THE VINDICATION OF THIS GLORIOUS TRUTH. The terrible presence of sin and suffering in the world tends to make men doubt the love of God. If God is love, how is it that there is so much evil amongst men? If he is omniscient, he must have foreseen it; and, foreseeing it, if he is omnipotent, he might have prevented it. Why did he not do so? Why does he allow it to remain?
1. In relation to the existence of sin, or moral evil, amongst us, observe thisthe moral consciousness of men ever charges sin upon themselves, notupon God. The weak and depraved reason of man may be so perverted as to charge or implicate the Almighty with the origin and presence of sin; but the heart and conscience never do so. Conscience brings the guilt home to the sin-doer, and under its influence he cries, "Against thee, thee only, have I sinned," etc. Remorse, penitence, prayer for pardon, efforts to repair wrongs which have been done, all these prove that man feels himself, and not God, to be chargeable with sin. And in relation to the origin of evil, whatever dark suggestions may be presented to our mind, we always feel that it cannot be of God, but is against him. The presence of evil he permitted and still permits; but it did not originate with him. All his works and ways are utterly opposed to sin. His material creation, his universal providence, his moral laws, and the redemptive mission of his Son, are all resolutely set against evil. He is not darkness, but light; not malignity, but love.
1. Suffering, or natural evil, as it is sometimes called, is the result of sin, or moral evil. Whence come war and slavery, distress and poverty, pain and sorrow, disease and "the bitterness of death"? If men would "cease to do evil, and learn to do well," suffering would disappear from our world almost entirely.
2. Much of our suffering is self-inflicted. We violate the laws of God"s universe, and we suffer in consequence. "Whoso breaketh an hedge, a serpent shall bite him." This is an arrangement of love.
3. The sufferings of the world are small when compared with its enjoyments. Pain is the exception, not the rule, in human life. The joy that is in the world is far greater than the sorrow. The sufferings of our race are only like one dark and stormy day in a whole year of smiling and joyous sunshine.
2. The suffering that is in the world is often the means of goodness and joy. In itself evil is and ever must be evil; in itself suffering is ever painful and bitter. But through the goodness of God evil is not an end, but is often used and overruled for the promotion of good. "All chastening seemeth for the present to be not joyous, but grievous: yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness." Severe suffering is like a great thunderstorm which sweeps over a country, and, by its flashing flames and awful booms and pelting rain, fills the minds of men with terror; but it passes away, and leaves the air purer and the heavens brighter. Therefore "let us rejoice in our tribulations: knowing that tribulation worketh patience," etc. Rom_5:3-5; also 8:18, 28; 2Co_4:16-18; Jam_1:2, 3, 12). "You must cut the diamond," said Thomas Jones, "to understand its value, and to behold the play of its tremulous colours when the sun-rays fall upon its surface. Thus do afflictions bring to light what was latent in the heart. The strongest faith, the intensest love, the profoundest gratitude, and the sublimest moral and spiritual power have been manifested, not by men in the clear day of their prosperity, but by the children of affliction in the dark night of sorrow." Thus even suffering and trial, when received and borne in a right spirit, witness to this glorious truth, that "God is Love. W.J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv16–18 And we have known and believed the love that…
1Jn_4:16
And we have known and believed the love that God hath to us
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Loving God is but letting God love us
1.
All men living in sin repel or draw back from the love of God, and will not let it come in upon them. We do not say go thy way, but we go our own way, and that means just the same thing. Doubtless it is good in God to be tendering Himself in such love, and a certain sensibility is moved by it, still there is a revulsion felt, and no fit answer of returning love is made; where, as we can see, the true account of the matter is, that the love is unwelcome, because there is no want of it, or consentingness of mind towards it; which is the same as to say that the man does not let God love him. As if the artist at his camera were to put in nothing but a plate of glass, prepared by no chemical susceptibility, saying to the light, Shine on if you will, and make what picture you can. He really does not let the light make any picture at all, but even disallows the opportunity.
2. Observe how constantly the Scripture word looks to the love of God, for the ingeneration of love in men, and so for their salvation. The radical, everywhere present idea is, that the new love wanting in them is to be itself only a revealment of the love of God to them, or upon them. Thus the newborn life is to be the love of God, shed abroad in the heart by the Holy Ghost. Love is of God, for everyone that loveth is born of God. If we love one another, God dwelleth in us, and His love is perfected in us. We love Him because He first loved us. In this was manifested the love of God toward us. The plan is to beget love by love, and nothing is left us to do in the matter, but simply to allow the love, and offer ourselves to it. There is no conception anywhere that we are to make a new love ourselves; we have only to let the love of God be upon us, and have its immortal working in us. That will transform, that will new create, in that we shall live.
3. What tremendous powers of motion and commotion, what dissolving, recomposing forces come upon, or into a soul, when it suffers the love of God. For it is such kind of love as ought to create, and must, a deep, all-revolutionising ferment, in the moral nature. It is the silent artillery of God, a salvation that wins by a dreadful pungency; raising up conviction of sin, to look on Him whom it hath pierced, moving agitations deep, stirring up all mires. So that when the love gets welcome, it has dissolved everything, and the newborn peace is the man new composed in Gods living order. Letting God love us with such love, is adequate remedy therefore and complete, and is no mere nerveless quietism, as some might hastily judge. Or if any doubt on this point may remain, I proceed--
4. To ask what more A sinner of mankind, doing the utmost possible, can be expected or required to do. Can he tear himself away from sin by pulling at his own shoulder? Can he starve out his sins by fasting, or wear them out by a pilgrimage, or whip them out by penances, or give them away in alms? No! All that he can do to beget a new spirit in his fallen nature, is to offer up himself to the love of God, and let God love him. As he can see only by allowing the daylight to stream into his eyes, so he can expel the internal disorder and darkness of his soul, only by letting the light of Gods love fall into it. Furthermore, as he cannot see a whir more clearly than the light enables him, by straining his will into his eyes, so he can do no more in the way of clearing his bad mind than to open it, as perfectly as possible, to the love of God. And now it remains to say--
5. That when we come to accurately understand what is meant by faith, which is the universally accepted condition of salvation, we only give, in fact, another version of it, when we say that the just letting God love us, amounts to precisely the same thing. For if a man but offers himself up trustfully and clear of all hindrance to the love of God in Jesus Christ, saying, though it be in silence, Be it upon me; let it come and do its sweet will in me; plainly that is but letting God love him, and yet what is it but faith? In proposing it then as a saving condition, that we let God love us; we do not dispense with faith. We only say believe with a different pronunciation. (H. Bushnell, D. D.)
A psalm of remembrance
It is very pleasant to read descriptions of the Holy Land from observant travellers, who in glowing language have depicted its interesting scenes. How much more delightful must it be to journey there ones self, to stand on the very spot where Jesus preached and prayed, and to kneel upon that blood-stained garden of Gethsemane, in which He sweat that sacred sweat of blood. Now, this law of nature I would transfer to matters of grace. Let me tell you this day what I may concerning the acts of Gods goodness in the souls of His people, my description will be dulness itself compared with the glorious reality. Let me add another figure to render this truth yet more apparent. Suppose an eloquent foreigner, from a sunny clime, should endeavour to make you appreciate the fruits of his nation. He depicts them to you. He describes their luscious flavour, their cooling juice, their delicious sweetness; but how power less will be his oration, compared with your vivid remembrance, if you have yourself partaken of the dainties of his land. It is even so with the good things of God; describe them as we may, we cannot awaken in you the joy and delight that is felt by the man who lives upon them, who makes them his daily food, his manna from heaven, and his water from the rock.
I. The abstract of Christian experience.
1. Sometimes the Christian knows the love of God to him. I will mention two or three particular ways in which he knows it. Sometimes he knows it by seeing it. He goes to his house and he finds it stored with plenty--his bread is given him, and his water is sure. He is like Job; the Lord hath set a hedge about him, and all that he possesseth. Now, truly, he can say, I know the love of God to me, for I can see it. I can see a gracious providence pouring forth out of the cornucopia of providence--an abundance of all that my soul can desire. This, however, might not completely convince him of Gods love if it were not that he has also a consciousness that these things are not given him as husks are cast to swine, but they are bestowed on him as love tokens from a tender God. His ways please the Lord, and therefore He maketh even his enemies to be at peace with him. Another time in which he knows his Fathers love is, when he sees it after coming out of affliction. In the hour of languishing he cried to the Lord for deliverance; and at last he felt the young blood leaping through his veins anew. New health was restored to him, The Lord hath heard my cry, like Hezekiah, and has lengthened my days. Now I know the love which God hath to me. There are other ways in which Gods children know their Fathers love. Besides what they see there is something which they feel. Bitter though we sometimes think that our lives have been, yet have there been periods in them akin to heaven, when we could say, If this is not glory it is next door to it. If I am not on the other side Jordan, at least my master is on this side of it. Then could he say, Now I know the love that God hath towards me.
2. But times there are of thick darkness, when neither sun nor moon appear for many days; when the tempest rages exceedingly, and two seas meet in dread collision. At such a time, noble is the Christian who can say, Now it may be I do not know the love that God hath to me, but I believe it. The first position, that of knowing Gods love, is the sweetest, but that of believing Gods love, is the grandest. To feel Gods love is very precious, but to believe it when you do not feel it, is the noblest.
3. And now, do not these two states make up a summary of Christian experience? We know and believe the love that God hath to us. Ah, says one, we have sometimes doubted it. No, I will leave that. You may insert it in your confession, but I will not put it into my song. Confess your doubts, but write them not in this our psalm of praise. I am sure, in looking back, you will say, Oh, how foolish I was ever to doubt a faithful and unchanging God!
II. A summary of the believers testimony. Every Christian is to be a testifier. He is to be a witness with heart and lips. All the other creatures speak not with words. They may sing as they shine, but they cannot sing vocally. It is the believers part in the great chorus to lift up voice and heart at once, and as an intelligent, living, loving, learning witness, to testify to God.
1. In the first place we have known that Gods love to us is undeserved.
2. Another thing we can bear testimony to, is this--that the love of God is unconquerable. We strove against Gods love, but it conquered us.
3. We can say concerning His love that it has never been diminished by all the sins we have ever committed since we believed. We have often revolted, but we have never found Him unwilling to forgive.
4. We have known and we have believed the love of God to us to be perfectly immutable.
5. I will make but one other remark here, and that is, we can bear our willing witness that the love of God to us has been an unfailing support in all our trials.
III. This great truth is the groundwork of Christian encouragement. (C. H. Spurgeon.)
Love
Love is the most essential and the most characteristic of Christian virtues. He who lacks this scarcely deserves the name of Christian at all, while he who possesses this is on the way to possess all. When we ask why such stress is laid upon the importance of possessing this virtue above all others, more than one answer suggests itself to our minds. First, we may observe that some explanation is given in the words of this text. A loveless soul can never be a God like soul; for God is love. On the other hand, when we dwell in love, when it is, as it were, the element in which we live and move and have our being, we cannot remain altogether dissimilar to God, just because God is love. For love is one, whether it exists in Him or in us; and wherever it reigns it must needs produce similarity to Him who is its Divine Source. Yet another explanation of the importance assigned to love in the Christian economy is to be found in the fact that love is designed to supply the motive power in all truly Christian conduct and experience. For Christ looks at the quality even more than at the quantity of the work that we do for Him. A little offered as a love offering to Him is worth a great deal done merely because we think we ought to do it, or just because it is expected of us. Nay, we may go further. We may be moved by a feeling of interest in the work for its own sake; and yet there shall be little or no pleasure occasioned to the heart of God, just because the true motive has been wanting. When we ask why faith, not love, should be the condition of salvation, it is not difficult to give a reasonable answer, as we contemplate the two side by side, and notice the difference between them. Love, we observe, is a condition of our emotional nature, a state of passive consciousness, or a moral habit formed within the soul. Faith, on the other hand, is a definite moral attitude, voluntarily assumed towards a definite object as the result of our intellectual apprehension of the characteristics of that object. It follows from this that love cannot be directly induced by an act of our will, and that we are therefore only indirectly responsible for its possession. But it may occur to some to object: if we cannot directly produce love, how can we be responsible for having it? and how can God find fault with us, as He seems to do, if we have it not? If we cannot make ourselves love ore fellow man by trying, how can we force ourselves to love God? To this it may be replied, love is not so capricious as at first sight it might appear to be. It springs from a combination of causes, which, however, it frequently happens that we never think of stopping to analyse. When, however, we carefully look into the matter, we soon find that our love has owed its existence either to some definite cause, or, as is more frequently the case, to some combination of causes. Now these causes may be, to a consider able extent, under our control; we may either avoid their influence, or put ourselves in the way of being influenced by them; and here, of course, moral responsibility comes in. Admiration either of appearances, or of physical or intellectual or moral qualities, frequently has much to do with the genesis of love, and this admiration may extend to the smallest things; indeed, I believe that it is more frequently by little things than by great that it is usually elicited. Intimacy again may have much to do with the genesis of love. Gratitude, too, frequently induces affection. We love because we owe so much, and love seems the only way of repaying what we owe. There are, no doubt, many other causes which may contribute to produce love; such as sympathy, affinity of tastes, or disposition, or unity of interest; but, after all, nothing is so likely to cause love as love itself discovered to be pre-existent on the part of another. How often do we love because we find we are loved! How often does love, already supreme in our human heart, exert a species of irresistible fascination on the heart of another! Now it is clear that most of these various causes of love as existing amongst us men in our relations with each other, and as contributing to the genesis of a reciprocal affection, either exist in a much greater degree in the Divine Object than in any human being, or may be brought into existence as between us and Him. If we desire the Holy Spirit to work upon us efficiently in this respect, our wisdom lies in surrendering ourselves to His influence; and when we do He will always lead us up to the contemplation of those facts about the Divine Object and His relation to us, or to the apprehension of those experiences which tend to generate love. No gardener in the world can produce fruit; only the life within does that; yet how much does the fruit tree depend for its fruitfulness upon human skill! Man must see to it that the tree shall be planted where the sunshine can fall upon it, and the dew and the rain can water it. He must take care that it is not exposed to unduly trying conditions. And even so love, being a fruit of the Spirit of God, can only be produced by His presence and mighty operations within our nature; but though we cannot produce or manufacture it, still we are indirectly responsible for its production. The tree cannot cultivate itself, and here the figure fails us. Man, on the other hand, is a free agent, and therefore responsible for his own culture. It is not for us to attempt directly to induce this all-important fruit of the Spirit, but it is for us to see to it that we comply with the conditions of fruitfulness. Let us expose ourselves to the spiritual sunshine; let us live in the presence of God; let us see to it that we do not strike our roots down into earth, lest the cold clay of worldly mindedness check all our higher aspirations; let us guard against self-seeking and self-assertion; let us avoid exposing ourselves voluntarily to unfavourable influences as some Christians do, thinking more of worldly profit than of their spiritual interests; and let us cleanse off carefully the blight of impure thoughts and unholy desires, and then the Spirit of Love will be able to induce the fruit of love within our hearts. (W. H. M. H. Aitken, M. A.)
God is love; and he that dwelleth in love dwelleth in God, and God in him--
True love
How then did Christ love us?
1. It is, as opposed to mere natural love, an all-embracing love, not swayed by feelings or emotions or preferences, but loving all who can be loved, all who may become such as can be loved, or in order that they may be loved.
2. True love must be a self-denying love.
3. True love, like the love of God, seeks not its own.
4. True love, like the love of God, must be ceaseless. That passing, capricious love, love and unlove, ebbing and flowing, laid dry because it has just seemed full, loving one and not another, grudging fresh acts of love because it has just shown what it thinks such, soon wearied of well-doing, such is not the love which reflects the love of God. (E. B. Pusey, D. D.)
The love of God, as displayed in the economies of providence and grace
I. In the cares of his universal providence. In the exercise of the love of benevolence He has not only conferred existence on a great variety and number of creatures, but He has bestowed on them countless properties and advantages, to minister to their utility and their welfare. For us, the sun shines, the rain falls, the air breathes, the seasons change, the harvests ripen, and all nature seems put in requisition to minister to our well-being. This love is impartial; for our heavenly Father makes His sun to rise on the righteous and the wicked, the rain to descend on the just and unjust, and is kind to the unthankful and the evil. It is constant. His mercies are new every morning and every evening, and He crowns successive years with His goodness. It is universal. The bounties which flow from its exercise are dispensed to the beasts of the field, the fowls of the air, the fishes which pass through the paths of the seas, and to the smallest insect which floats in the breeze, and the meanest reptile which creeps on the face of the earth. It will be perpetual. For we are assured that the ordinances of heaven and earth shall stand fast so long as the earth continues. While the earth remaineth, seed time and harvest.
II. Is the merciful provisions of His grace. And this is the love of compassion. Look at this love in the gradual preparatives for the full development of its displays. See it in the first promise, which raised the prostrated hopes of our sinful pro genitors; in the numerous and expressive types which were to usher in the bright day of discovery; in the accurate and splendid predictions of that long line of holy men who testified beforehand of the sufferings of Christ and the glory which should follow. At length the predicted time arrived for the full disclosures of the love of God to man. Does this close the exhibition of this scene of love? Did God give His Son to die the just for the unjust, to restore to us the favour which we had lost? Are we left to shift for ourselves as we passed through the wilderness of this world? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? What innumerable blessings flow down to us, from the exaltation and the advocacy of the Saviour! How rich are the results of the communication of the Holy Spirit, with His gifts and graces! And what shall we say of Divine ordinances, which are the mediums, the organs of conveyance of all spiritual good, to the souls of men?
III. In the processes of His afflictive discipline.
1. The most painful trials of life have often proved the means of conversion.
2. The procedures of His disciplinary providence have contributed to sanctification. They have proved the means of repressing or of extirpating corruption from the heart. They have quickened in your bosom the spirit of prayer.
IV. In that home of rest and joy, which He has prepared for the reception of the family of His redeemed (Ecc_12:3-5). Happy, thrice happy they, who fall asleep in Jesus! (John Clayton.)
General and particular manifestation of the love of God
I. The declaration made concerning God himself, God is love. The Greek philosopher Aristotle defines love in this way, The desire of anyone for whatsoever things a person supposes Co be good for his friends sake, but not for his own, and the procuring of those things for the person beloved according to ones power. This he conceives to be love. The theory is fine, as unquestionably were many of the notions found in the schools of philosophers, and in the shades of academical retirement; but a grand question meets us at the threshold of the inquiry, Where is to be found the individual who is the subject of this love? It is easy to give the definition, but where, in our fallen race, shall we discover an individual with his heart thus disinterestedly affectionate? But that which is not in man by nature, is found in God--God is love. He is the fountain from which love must have flowed wheresoever it is found. The very imposition of labour is a proof that God is love. A world of men and women unemployed, and with hearts so depraved, and characters altogether so alienated from the life of God as ours naturally are, would really be a hell upon earth, since men would have nothing to do except to torment one another. And what shall we say of the mystery of redemption--eternal redemption?
II. The peculiar cause why the redeemed of the earth, in particular, can bear witness to this truth, that God is love. What reason have we to believe, that instead of perishing with the majority, we shall be in the minority of those who are saved? No general declaration of Gods love will answer this purpose. We have known the love which God hath to us--it is not a matter of conjecture, but of demonstration: We have known, we have believed the love that God hath to us.
III. The specimen introduced of the character of those who have found God to be love. He that dwelleth in love, dwelleth in God, and God in him. And what do we behold in this declaration? First of all, the certain continuance of that spirit of love, whereby the Lords people are called. There is no fear of this love waxing cold and being dried up in the redeemed, when we know that they live in God by a life of faith, and that God by His Spirit lives in them. But farther, what do we behold in this declaration, He that dwelleth in love, dwelleth in God, and God in him? Why, the security of those souls who are thus distinguished by the love of God, and by being the temples of the Holy Ghost. They dwell in God, and God dwells in them. (W. Borrows, M. A.)
God embodied and manifested in infinite love to man
Did we only give credit to the text--did we but view God as love--there would be the translation into another character--there would instantly emerge a new heart and a new nature. For let us attend in the first place, to the original conception of humanity, constituted and placed as it now is, in reference to that great and invisible Being revealed unto us in the Scriptures. There are two reasons why we should conceive God to be so actuated as to inspire us with terror, or at least with distrust, instead of conceiving Him to be actuated by that love which the text ascribes to Him, and which were no sooner believed than it would set us at ease, and inspire us with delightful confidence in Him. The first of these reasons may be shortly stated thus: When ever we are placed within the reach of any being of imagined power, but withal of unknown purposes, that being is an object of dismay to us. If such, then, be the effect on human feelings of a power that is known, associated with purposes that are unknown, we are not to wonder that the great and invisible God is invested, in our eyes, with the imagery of terror. It is verily because He is great and at the same time invisible, that we so invest Him. It is precisely because the Being who has all the energies of nature at command is at the same time shrouded in mystery impenetrable, that we view Him as tremendous. But in what way could more palpable exhibition have been made of Him, than when the eternal Son, enshrined in humanity, stepped forth on the platform of visible things on the proclaimed errand to seek and to save us? But there is still another reason, and many may think, perhaps, a more substantial reason than the former, why, instead of viewing God as love, we should apprehend Him to be a God of severity and displeasure. It is not conjured up by fancy from a distant land of shadows, but drawn from the inferences of mans own consciousness. The truth is, that by the constitution of humanity there is a law of right and wrong in every heart, which each possessor of that heart knows himself to have habitually violated. But more than this, along with the felt certainty of such a law there is the resistless apprehension of a lawgiver--of a God offended by the disobedience of His creatures, and because of which we are disquieted with the thought of a reckoning and a vengeance yet to come. Now as, in counteraction to our first reason for viewing God with apprehension, and thus, losing sight of Him as a God of love, we adduced one particular doctrine of Christianity, so, in counteraction to our second reason, we now adduce another peculiar doctrine of Christianity, and that by far the noblest and most precious of its articles. The one was the doctrine of the incarnation; the other is the doctrine of the atonement. By the former--the doctrine of the incarnation--a conquest has been made over the imaginations of ignorance; by the latter--the doctrine of the atonement--a conquest has been made over, not the imaginations, but the solid and well-grounded fears of guilt. By the one, or through the means of a Divine incarnation, we are told of Deity embodied, and thus the love of God has been made the subject, as it were, of ocular demonstration; by the other, or through the means of a Divine sacrifice, we are told of the Deity propitiated; and thus the love of God has been made to shine forth in the midst of the laws sustained and vindicated honours. The gospel of Jesus Christ is a halo of all the attributes of God, and yet the preeminent manifestation there is of God as love; for it is love, not only rejoicing over all His works, but enshrined in full concentration, when shedding enhanced lustre over all, and amidst all, the perfections of the Divine nature. Before I leave this part of the subject, I should like, in as plain a way as possible, to meet a question which I consider of very great practical importance in Christianity. You may make out the demonstration that God is love; you may make that out as a general attribute; but then the question, in which each of us is personally interested, is to be asked still--How are we to be satisfied that this love of God is directed personally and individually to ourselves? Christ is set forth as a propitiation for the sins of the world! and God so loved the world, as to send His Son into it. Let me, therefore, who, beyond all doubt, am in the world, take the comfort of these gracious promulgations: for it is only if out of the world, or away from the world, that they do not belong to me. The blessings of the gospel are as accessible to all who will, as the water, or the air, or any of the cheap and common bounties of nature. The element of heavenly love is in as universal diffusion among the dwellings of men as the atmosphere which they breathe, and which solicits admittance at every door. This brings me to the third head of discourse. If we could only work this apprehension of God into your minds--if we could only prevail on you to believe that God is love, then it would have this effect on your feelings towards Him--the effect, in fact, of giving you altogether a different feeling with regard to God. It would be the instrument of completely regenerating you: by its giving you a different view of God you would acquire a different feeling with regard to Him; and it would, in fact, throw within the constitution of your soul the great master principle of all morality; and thus it is that it would be the elemental principle of what is called in the Bible regeneration. Faith would work by love. You would love the God who first loved you, and this low would yield all manner of obedience. In the first place, the way to call into your heart the love of God, and to keep it there, is to think on the love of God as manifested in the gospel, and to dwell upon the thought. It is only by thinking rightly, or believing rightly, that you can be made to feel rightly; and could we only prevail on you to dwell habitually, and with confidence, on Gods love to you, then should we feel ourselves on the sure highway to the result of your habitually loving Him back again. But, secondly and lastly, you will perceive from this the mighty importance of a free gospel, and of your so understanding it that you may embark upon it, each individual for himself, all your hopes and all your dependence. (T. Chalmers, D. D.)
Divine beneficence defended
A part from revelation there are, I conceive, two main evidences of the goodness of God. The one is to be found in the material universe, the other in the nature and capabilities of man. When man first begins to observe and reflect on the vast universe of which he forms a part, he can hardly fail to be struck with its order, its beauty, and its sublimity. But hardly has man formed to himself this grand conception of the unbounded power and the universal goodness of his Creator, before another aspect of the phenomena forces itself upon his attention. If on one side there is the fertile field or the smiling valley, on the other there is the howling wilderness or the raging sea. If here we find a man rejoicing in health and strength and prosperity, the happy peasant who has no wants which he cannot satisfy, the successful warrior, the gifted statesman, or the powerful monarch; there we find a man bowed down with disease, or sunk in misfortune, the captive in the hands of his enemies, the father bereft of his children, the beggar seeking his bread. How to account for this double aspect of nature and of human life has ever been one of the great problems which the curious intellect of man has set itself to solve. Is God really good, or is He a capricious Being, at one time dealing good and at another evil, selecting arbitrarily His friends and enemies, while He showers blessings on the one and inflicts vengeance on the other? The wilder Bedouins, says an Eastern traveller, will inquire where Allah is to be found. When asked the object of the question they will reply, If the Eesa could but catch Him they would spear Him upon the spot,--who but He lays waste their houses, and kills their cattle and wives? Others, in order to solve the difficulty, have imagined a coordinate, or almost coordinate Being, the author of evil, as God is the author of good; others, like the Platonists, believe that there are material obstacles which God can only partially overcome; whilst others, again, have supposed that God permits the existence of a subordinate but powerful spirit, who is engaged in marring the work which, as being of Divine origin, would otherwise be absolutely perfect. It may be of service to those who, amidst all the perplexities of modern speculation, would fain retain their hold on this fundamental principle of religious faith, the supreme goodness of God, if I attempt to point out certain considerations suggested to us by the study of nature and of human life which, amidst all our darkness and ignorance, may be regarded as, at least, indications of its truth. The question, then, is not whether evil is to be found in this world, for we cannot even conceive its absence, but whether, on a general survey of nature and life, good would seem to be, as it were, the rule, and evil the exception, or evil the rule and good the exception. Suppose, for a moment, the present constitution of things to be fixed, and let it be granted that the world proceeds from an omnipotent and intelligent Creator; the argument, as stated by Paley and others, that this omnipotent and intelligent Being is also a Being of infinite goodness, if not absolutely convincing, is, at least, one of very considerable force. There is much evil in the world. Granted; but good can only be understood by contrast with evil, and the good in the world, so far as we can make out, far counterbalances the evil. Those who, to the outside observer, seem to be subjected to the most cheerless and most sordid conditions, without, apparently, a ray of hope or of comfort, often, it is a matter of common remark, appear to cling to life with greater tenacity than those whom we deem the most prosperous. Even for them, therefore, life has its charms, and, whether they believe in a future world or not, at all events they are unwilling to quit this. Truly man has a marvellous power of adapting himself to the circumstances in which he is placed. Transport yourself, if it were possible, for a few hours, into the most unpromising position in human life, and you would probably find that it has its compensating advantages. A certain amount of happiness, in fact, seems invariably to result from the adaptation of the organism to the medium, whatever the organism and whatever the medium may be. Not only, therefore, do we probably vastly overestimate the amount of misery which there is in the world, but we are apt altogether to overlook the educating influences of pain. Let anyone think within himself of what a vast amount of enjoyment he would be deprived if his pleasures came unsought, if they supervened on no previous desire, want, or pain. Let him think, too, what he would have been in character and attainments if he had never had any obstacles to overcome, any difficulties to grapple with, or wants to gratify. Self-denial, temperance, patience, industry--where would these be if we had been created beings without wants, without the capacity of pain, without the necessity of effort? Sympathy, compassion, forgiveness, tenderness, all these finer traits of our nature, where would they be if there were no sufferings to be compassionated, no pains to be alleviated? Morality and intelligence alike, at least as they exist in man, seem to be the result of a long struggle with the powers of nature, of an unceasing effort to accommodate himself to the exigencies of his condition. But after all, it may be said, this is only a roseate view of human life and of the causes which determine it, a theory which prosperous men have not unnaturally framed in order to account for their own prosperity. Go into the stifling alleys of a crowded city, pass through the sordid dwellings, look at the haggard forms famishing for want of food, and then say whether you can believe in a moral government of the universe, in the existence of a God of love from whom all these men and women have their being, from whose original disposition of events the circumstances in which they are now placed have proceeded! Is it not a cruel mockery to tell such as these of the love of their Creator? If they believe in a God, will they not turn round and curse Him? No! Amongst the oppressed, the suffering, and the afflicted are often found those who have the most intense faith in the love of God. It is in their prosperity rather than their adversity that men forget their Maker. And do these men, as I have said before, cling to life with less tenacity than we do? For them too, then, life has some secret charm; they, too, have a power of adapting themselves to circumstances, and their existence is not all that dreary, cheerless waste which to us it seems to be. But, before we blame God for this mass of human suffering, and consider it an argument against His beneficence and love, shall we not do well to look more closely into its causes, to ask how far it is unavoidable and how far avoidable, how far it is due to the actions of laws of nature, whose effects we cannot escape, and how far to the wickedness, the carelessness, or the ignorance of man? That man should be able to determine his own actions and to influence his fellows is surely not a defect but an excellence in the constitution of human nature. But we, at least, in the present constitution of our faculties, cannot see how we can have this power without the possibility of exercising it for evil as well as for good. Here, then, we encounter the same difficulty as before. As in the individual it would seem as if there must be alternations of pleasure and pain, so in society it will seem as if there must be a mixture of good and evil, of suffering and enjoyment, of prosperity and adversity. But part of this evil and suffering we have said is avoidable, and part unavoidables--that is to say, part is due to man himself, and part to the inexorable forces of nature. Now, so far as mans lot admits of being modified by himself, we find, if we take a sufficiently wide retrospect, that the improvement in his condition has been almost incalculable; in comfort and security, even in refinement and intelligence. The laws which govern the evolution of society seem, with some few exceptions not difficult to be accounted for, to have an invariable tendency to improve mans condition. And if this has been the effect of advancing civilisation in the past, is there any reason to suppose that the process will be arrested in the future? May we not hope that, as the sympathies of men expand and their knowledge increases, many of the more glaring inequalities which now exist between man and man will be gradually removed? Of all the characters which God has stamped upon His creation, physical and human, none is more patent to our observation than the capacity of progress. Man has undoubtedly even still much evil to contend with, but this evil he has an almost indefinite power of diminishing, and by struggling with it his faculties are enlarged, his character is strengthened, and he is being gradually prepared (so by an irrepressible instinct we divine) for a sphere far transcending this in dignity, in freedom, in knowledge, and in love. (Prof. T. Fowler.)
God is love
Gods world might teach us hope--Gods Word alone can give us the immoveable certainty that He is love.
I. God is love--a truth unknown to the wisdom of the world.
1. One cause of the failure must be sought for in the spirituality and elevation of the idea itself.
2. In the scale of reason the question of Gods love must often seem a balanced one. Whatever love in God is, it is not a love which cannot both do and look upon things which are very terrible; it is not a love which is regardless of law; it is not a love which cannot punish.
3. The workings of an evil conscience.
II. God is love--a truth revealed and certified in Christ.
1. It is a love not out of harmony with the sterner aspects of Gods government, as seen in the world around us. There was a certain granitic sternness in the character of Christ, as well as soft and gentle words and smiles. And as for pain, think of the bitter Cross, and of God not sparing His own Son there.
2. The place to which the gospel raises love in the character of God. It identifies love with Gods essence, with the very root of His character and life. A pagan said, When God was about to make the world He transformed Himself into love. But the Christian gospel goes beyond this, and declares that God eternally is love.
3. The gospel is preeminently a revelation of Gods love to sinners. (J. Orr, B. D.)
God is love
The idea which men have of God, said a thoughtful writer, is the most important of all influences on their religious character and tone of mind. They become as what they worship. If justice, Jews; if goodness, Christians. When men think of God chiefly as the Supreme Mind, they are philosophic; when chiefly as the Supreme Will, they are superstitious; regarding Him as a Sovereign, they strive to be His servants; as a Father, His sons. We can feel the truth of this view.
I. It is inevitable that our main thought of God should colour our religious life, and through it our ordinary life among men. The quality of our service will differ with the relationship we bear to those we serve. If we are afraid of them, we shall be timid, scrupulous in all work which comes under their eye, and along with our dread we shall cherish a subtle dislike. If we expect to win something from them, we shall be ostentatious in little acts of exaggerated service, and we shall catch ourselves acting as though we were challenging attention to the quality or quantity of our service. If we love them, all timidity and artifice will pass away. Simplicity of feeling will help forward single mindedness of conduct. We shall serve with zeal, completeness, and trustworthiness because we love. It is true that love exercises a purifying influence over service. It is, therefore, no small influence for good upon the human character when the relationship between God and man is that of love. We do not render service to a taskmaster. We do not seek to be good out of fear, which means that we have no real love for good. We do not seek to be good for the sake of reward, for loves service is given for loves sake, and not for fee or gain. To know, therefore, that God is Love is to have in possession a thought and truth which, if we give it full play, tends to purify the dispositions, desires, and motives of our nature. The same thought may reach us in another way. God is love. God therefore desires for us the very best that can be. Love worketh no ill to its neighbour, said St. Paul. And Love worketh no ill to its children. Therefore God can only seek mans highest good, and mans highest good is in character. Wealth is only good in seeming, knowledge is only good in transition; but character abides. And this abiding good, called character, is the good which God desires for His children. Thus we reach the same thought--God who is Love seeks the purifying and elevation of our characters. To understand that God is Love, and to realise that His love seeks and must seek our highest good, and that this good is in our spiritual resemblance to God our Father, is to take hold of a principle which enlightens our eyes as we look out on life.
II. The enlightenment of life through love. It need not be denied that there are many enigmas in life. There are dark vicissitudes whose meaning we seek to penetrate. Who can understand why pain falls on the innocent, and, as it sometimes seems, the heaviest penalty on those who have not sinned the most? Who can explain why disease should descend from generation to generation? Two things need to be remembered, which, if they do not give answers to these hard questions, yet lift somewhat their burden.
1. Love must seek the highest good. The highest good is greatness, purity, goodness of character. The highest good is therefore spiritual, not physical, not intellectual. Now, the bulk of the difficult questions touch physical or intellectual problems. The ills that flesh is heir to and the mental perplexities awakened by strange questions press heaviest upon us. But meanwhile the opportunities of goodness, kindness, and truth lie at our door. It is not possible to escape the boundaries of the flesh or to break the bars of thought; but it is possible to cherish good and loving thoughts. Body and mind may complain that their scope is limited, but loves hour is always present. Now, loves scope is best seen in hours of trial and pain. Then the capricious and wayward woman becomes a ministering angel. Similarly the nobler qualities of character reveal themselves in hours of emergency and danger. Courage asserts itself in the hour of peril--on the battlefield and on the sinking deck; humanity and presence of mind in the midst of panic and risk--in the outbreaking of the fire or in the hospital ward. Does it not seem as though the finer aspects of character would have had little scope except in a world where pain and peril existed? Now these finer qualities do not appear only in moments of sudden heroism. They are sometimes and more often seen in the quiet fidelity and prolonged patience of love, in the ministry of devoted and self-denying lives. Lifelong tests are more severe, though perhaps not so brilliant, as momentary tests. And it is on fields like these that tenderness and pity and such high qualities have shown themselves. As stars on the background of the midnight sky, the higher qualities of human nature have been seen among the dark mysteries of life. When we remember, then, that dark things not only reveal but call forth the better and higher dispositions of man, may we not see that the burden of some perplexing problems is somewhat lightened? Love seeks the highest good, and therefore love sets out the field of life in such a sort that the best qualities of life may be called forth.
2. Love seeks the freest good. God, who loves freely, wants our love as freely in return. He therefore will not enforce our love or compel our faith. The possession of freedom is a responsibility which plays a part in human education. But freedom is not the same as immunity from conditions. When we play the game, we are free to play our own game, but according to the rules. Life is like a game of chess. We may move our pieces where we please, but each piece has its assigned move. Out of the combination of our freedom and the fixed powers of the men come our discipline and skill in playing the game. The laws of life are like the rules of the game. Break the chess rules and we only provoke disappointment. Break the laws of life and we only meet grief. It is no part of true love, therefore, to relax laws or alter rules in order to please our fancy. The character could not ripen save under clear and well-defined conditions which gave scope to freedom and yet checked caprice. Love which is weak and foolish tries to spare its children pain. Love which is wise and strong knows that experience must play a large, perhaps the largest, share in education. To check the education by experience is often to tamper with the freedom. The fulness of lifes lesson is not otherwise learned. And God, who is Love, leaves His children to learn through experience. His laws safeguard much and yet provide the sphere of education. It needs, however, an eye akin with Gods to perceive His will and His way. Then, when we perceive how love is at the back of all lifes discipline and pain, we are like those who have hold of the silver thread which leads through the labyrinth. We may not understand all, but we know that the thread of which we have hold will lead us to the heart of the mystery. We know that all things work together for good to them that love God. (Bp. Boyd Carpenter)
God is love
I. By what right of reason do we say god is love? One only caution we must bear in mind, that in the very necessity of the case the terms we use are inadequate; they convey considerably less than the reality for which they stand. When we speak of the mind, will, or heart of God, we know all the while that the terms mind, will, and heart are to be understood in a sense infinitely higher than that in which we speak of the mind, will, and heart of man. With this caution, let us proceed at once to the consideration of the question, By what right of reason do we say that God is love? This is the last step of a climax of sound reasoning of which the following is an outline. Having granted the existence of a God, we infer some of His attributes from objects which we perceive, and which we call His works. These, for convenience, may be divided into two classes--the phenomena of the outer world and the phenomena of human nature. Both must be observed in order to form any approximately true conception of Him who is the cause of both. The observation of the outer world by itself, e.g., would furnish little if any conception of the moral attributes of God. All it teaches is the presence and activity of vast forces acting not in an irregular and chaotic, but in an orderly and steadfast manner according to fixed principles or laws. The recognition of these laws compels us to call their author intelligent, and to attribute to Him mind or reason. But how do we know anything about mind or reason except through the previous observation of a part of our own human nature? We first feel and know what reason, mind, or intelligence is in ourselves, and then we recognise it on a grander scale in the production, preservation, and control of the outer world. Thus we get hold of the first attribute of God--intelligence. Next we find in ourselves what we call the moral sense. This must not be confounded, as it too often is, with the list of duties to be done and of evil things to be not done. The conscience is the sense of being bound to do what we know or believe to be right, and not to do what we know to be wrong. This moral sense has been universally associated with the idea that our Creator or Divine Ruler is on the side of our consciences. Thus we arrive at once at the second attribute of God, viz., His righteousness. But here again we no more dream of limiting His righteousness to our small conceptions and experience of it than of limiting His intelligence to our small conceptions and experience of mind. If man is intelligent and moral, a fortiori God must be intelligent. The foregoing argument leads at once to the consideration of another and nobler feature in mans nature, viz., his love. That this is a higher and nobler faculty than the reason, and even higher than the conscience, is universally admitted. Love is conscience in an ecstacy; it is a perfect enthusiasm of goodness, because it does not stop to reason with itself and to balance the pros and cons of right and wrong, but with eager bound rushes to its goal--the slave of inspiration. Conscience says, Do this because it is right; love says, I will do this for you. Among the faculties of man love holds the highest place. It is the instinct of doing the best possible good. While reason is our guide to what our duty is, and conscience is our authority for doing it, love leaps into the act without needing any sanction at all. I have, then, only to urge that as man is the noblest product known to us in the universe, and as love is the noblest part of man, so we must infer that God must be at least as loving as the most loving of men. Thus we reach a third attribute and say God is love. He may be, and to our adoring eyes of faith He surely is, far and high exalted above His noblest creature: but less than that He cannot be.
II. On what ground of experience have we any right to assume that there is any community of nature between our highest selves and God? The first and most obvious ground is the knowledge gained by experience that we are possessed of a two-fold nature, one the material, and the other, which, for want of a better term, we call the spiritual. Under the spiritual are of course included thought, conscience, and emotion. Possessing this spiritual nature as human beings we naturally believe in its likeness to, if not identity with, the nature of Him who is the Author and cause of all. The highest outcome of theological speculation is God is a Spirit, by which we mean emphatically to deny that He is matter and has dimensions and can be located in space; and emphatically to affirm that, like thought itself, He is distinct from matter and does not share its properties or limitations. God is Spirit and we are spirit too. But our ground of experience is wider and deeper still when we view the obvious purpose for which the spiritual part of our nature is given. That purpose includes the attainments of all kinds of knowledge--knowledge of the world outside of us, and knowledge of ourselves, and as a fruit of our honest search, a knowledge of God. We cannot avoid the conclusion that the faculty by which it is possible to perceive and understand a given law must be similar to the faculty by which the law was ordained. So by experience of scientific knowledge we prove some degree of community of nature between ourselves and the Author of the world around us. Much more do we discern this, when we go higher still in the range of our spiritual nature. I will not expatiate on the functions of conscience and of love which are spiritual faculties bestowed for the moral government of ourselves and of the race and for the supreme and noblest kind of happiness attainable on earth. In these regions of experience we discern the moral nature of Him who endowed us with a moral nature; and still more clearly and blissfully do we discern the Divine love, full of compassion and mercy, in the human love wherewith He has blest our own hearts. If we may with any reason ascribe to Him the faculty of knowledge, with much greater reason may we assure ourselves that He is infinite goodness and infinite love. (C. Voysey.)
The revealed Deity
There is a manner of Divinity in such a saying as this! It prepossesses the mind in favour of its supernal origin. And happy is it for us if such a statement as this--the very identification of the Godhead--fully agrees with our most fixed sentiments and easily coalesces with our most intimate feelings. For it is averse from all that man, left to his mere reason and arguing upon his naked information, ever entertained. Enter the Pagan temple, olden or extant. How merciless, how vindictive, how greedy of victims, how defiled with blood stains, are the idols of all! These are but the speculations we have formed of the Almighty Being who has made us. Our mind hates its own creations, but cannot paint them in any fairer hues. In opposition to these conjectures of an unconscious negligence and of a sanguinary malignity, God is love. And do you not feel the tender distinctiveness of this designation? It is not an appellative, it is not an epithet, it is not a quality. It is not only His name and His memorial. It is His nature! It is His being! It is Himself!
I. Love may be considered to subsist in the Divine nature under the following modifications.
1. Goodness. This is the disposition to communicate happiness. It displays its earliest effect in creating objects for itself. It calls into existence all whom it wills to bless. It adapts them to the means of enjoyment provided for them.
2. Complacency. This is the disposition which dwells in the mind of the Framer of all things to delight in whatever He has done. His works are great, and reflect back upon Him, in proportion to their kind and purpose, all His different perfections.
3. This Love not only includes goodness and complacency, but, as it now exists, and is now revealed, it takes the form of the kindness and philanthropy of God our Saviour. This supposes certain dispositions of favour towards sinful men.
(1) Forbearance. This is not security from punishment--it still is imminent and due--but such delay that, if it be improved, the punishment may be wholly averted.
(2) Grace. This opposes every idea of claim or worth in them to whom it is extended, regarding only their total demerit.
(3) Mercy. This contemplates simply moral obnoxiousness and liability, or guilt, meeting it with acts which may remove it, as also by influences that may subdue the depravity from which that exposure to punishment or that guilt could alone arise.
(4) Compassion. This concerns itself with the misery and ruin which sin entails, and furnishes, in the room of these evil consequences, peace and joy and hope, everlasting consolation and eternal life.
II. In dwelling upon Divine love in this order of its particular affections and operations, some important doctrines of Scripture must be maintained.
1. God is love, contemplated in Trinity. Behold, what manner of love the Father hath bestowed upon us! Ye know the grace of our Lord Jesus Christ. The love of the Spirit. He that sitteth on the throne. The Lamb in the midst of the throne. The seven-fold Spirit before the throne.
2. God is love, regarded in Covenant. A purpose is revealed as reigning in the Uncreated Mind which supposes engagements and stipulations. The Father seals the Mediator. Jesus is sent. The Holy Ghost is given. There is inauguration into office. There is subordination of trust.
3. God is love, engaged in special redeeming acts. To save the sinner He has not only to will. An immense arrangement must be contrived and established to give that will efficiency. The redemption of the soul is most precious and most difficult. It can be saved, but merely because with God all things are possible. He only can save it by means absolutely infinite.
III. A necessary conception of Divine love is, that it is the love of God primarily to himself.
1. The original law illustrates this truth by presuming that He is love. For if this be the first and great commandment, Thou shalt love the Lord thy God with all thy heart, then those qualities are to be found in Him which should be thus esteemed.
2. All the Divine perfections resolve themselves into love. If God were not faithful, righteous, holy, He could not be love: for that cannot be love which must only provoke whatever is contrary to itself. We, therefore, knowing that God is love because tie is most holy, cry to Him, How excellent is Thy loving kindness! How great is His goodness, and how great is His beauty!
3. If God be love, He cannot introduce, nor act upon, any opposite principle. He is love in being the adversary of all that interrupts its exercise and diffusion.
4. The love of God cannot, therefore, be justly disputed if He leave unremitted the consequences of sin. To carry out a benevolent plan must be as benevolent as the plan itself. Any act of mercy, being extra-judicial, being of a different order from the case supposed, cannot enter into our present vindication of essential love.
IV. Let us now attempt to refute certain objections which are commonly raised against the theme of the text.
1. God was pleased to create man an intelligent and reasonable being.
2. God could not endow a creature with such mental gifts without including in them natural liberty.
3. God must, in the event of such a creation, hold the subject of it responsible for the exercise of his liberty.
4. God must, in rendering the creature accountable, promulgate a law.
5. God has so constituted us that we must always feel that we are free.
6. God can only treat the individual creature in agreement with the general welfare.
7. God has intimated to us that our planet dwelling does not include all His intelligent family, and that His system towards us is very imperfectly developed.
8. God may not be blamed for the consequences which He has forewarned, which are wilfully incurred, and which He has given His creatures the fullest liberty, and urged them by the strongest remonstrance, to avoid.
V. Let us now exhibit the monuments and demonstrations of this love. The love of God in the gift, the humanity, and the sacrifice of Jesus Christ, stands not apart from efficient results. There is no scheme of good but it avails to uphold and operates to secure. (R. W. Hamilton, D. D.)
The heart of God
The nearest approach to a definition of the Deity is found in the sayings, God is Spirit, God is Light, God is Love. The last saying declares to us that, considered in relation to moral beings, Gods essential nature is love--that the Eternal has a heart, and is not without sensibilities and emotions. Thus God meets the deep yearnings of our hearts for a personal love to respond to our own. We must have something to love, to clasp affections tendrils round. If there were nothing in God to which our hearts could appeal, we should retire within ourselves and become encased in icy selfishness. A biting frost would wither our affections, and each soul would become like a barren tree, having but a starved existence in solitude and shade. Now, that we may know that in this case the wish is not father to the thought, let us listen while reason, Scripture, and experience utter their joint protest against the notion that God is without feeling. Reason compels us to conclude that all the love in the universe is Divine in its origin, and that He who is the source of love must Himself possess it. We are forced to think that, as the sap in branch and leaf has all flowed up from the roots, so all those streams of beautiful affection which redeem human life from barrenness have gushed warm from the heart of God. As the sea is the source from which every blade of grass gets its own drop of dew, and the thirsty earth gets refreshment through gentle rains, so all kindliness, generous impulses, beneficent ministries that gladden the parched and weary hearts of men, have their origin in that ocean of love without bottom or shore, which lies in the depths of the nature of God. As every ray of light that warms the atmosphere and makes the day beams from the face of the sun, so all the glow and beauty that are felt and seen in filial affection and the amenity of family life, in leal-hearted friendship and goodwill amongst men, are the reflection of the light of love that streams from our God in the sky. Some may, however, object that it is profane to speak of Gods love as a passion. But the text loses its charm if the word love does not mean in it what it means when applied to ourselves. Besides, let it be remembered that the passions are not in themselves sinful; it is the use they are put to, and the objects upon which they are expended, that determines whether or not they should be called sinful. Scripture shows that in God is a love which not only lives while it is reciprocated, but survives rebuffs, and it is not quenched by ingratitude. His is a love that suffereth long and is kind, is not easily provoked, beareth all things, and never faileth. Experience unites with reason and Scripture to emphasise the text. We have had many proofs that God is interested in our welfare, and feels intensely for us. There have been times when we have felt the rapture of living, and there were lyric poems within us struggling for expression. In such seasons the truth has been borne in upon us that our creation was an act of pure benevolence--an expression of the Creators love. And when the sunshine gave place to shade, and rapture to pain, our God caused us to nestle in His arms, and charmed our griefs to rest. (James T. East.)
The love of God revealed by Jesus Christ
There was a day in history when a man of genius discovered the law of attraction which connects the worlds. Through the unlimited course of ages that law had always existed, ever the same, ever unaltered, ever acting, before men had learned to spell its familiar formula. What attraction is in the physical world, such is the love of God in the moral world. God is immutable. God is love. He has ever been so. But there was a day when that love of God was revealed to mankind by Jesus Christ, and it is through Him alone that the world has known it.
I. The first feature of the love of Christ for man is its disinterestedness. It is not for Himself, but for them that He loves them.
II. I remark next that the love of Christ for man kind is void of illusion. He knew what the disciples were; nevertheless, such as they were, He loved them.
III. A third feature of the love of Christ for His own is faithfulness.
IV. The love of Jesus for His own is a sanctifying love. There are affections which weaken, enervate, and degrade the soul. Love is the most energetic auxiliary of the will.
V. The love of Christ is universal. The heart that beats in His breast is that of the High priest of mankind.
VI. And nevertheless, that universal love is at the same time an individual love. (E. Bersier, D. D.)
The love of God
All men believe in the existence of God. But what is God or what God is, is a question differently answered. As many words are substituted for the predicate as there are systems, if not men.
I. An explanation of the text. God is love, says John. John does not mean that love is the essence of Deity--the substratum of all His moral character; or that all the attributes of God are simply modifications of His love, as the different colours of the rainbow are simply modifications of the pure sunray, or as light itself and heat and sound are simply modifications of the same material element. He does not mean that God is love, to the exclusion of justice, holiness, or truth. I take the text to mean that the love of God is manifested in a most striking manner in the history of our world; but most of all in the subject which the apostle has been discussing--the salvation of the lost and sinful through the mediation of Christ.
II. A demonstration of its truth. The first development of individual character is thought. Thought ever precedes action, or a mental act is prior to a physical one. To understand, then, the Divine character, we are led first to the Divine thoughts or plans, and then to the Divine actions or the development of those plans. Gods actions may be momentary or continuous. The momentary is seen in creation, and the continuous in the government of the world or Providence. In all these various manifestations of the Divine character, we find evidence of the text, God is love. Consider, then--First: The plans or thoughts of God. Gods works were known to Him from eternity. He never had any need to plan or contrive. He ever knew what was best, how He should act, and what He should do, without any previous meditation or thought. We cannot see these thoughts or plans in the Divine mind; we see them as they are developed, in time. Secondly: The actions or works of God. What could have been the primary object which the Creator had in view in the works of creation? The replies to these questions are three--
(1) That Gods chief end in creation was the securing of His own glory. The great objection to this solution of the question is, that it exhibits the Divine Being as more selfish than many human creatures. Besides, this supposition exhibits God in a way in which He was not exhibited by Jesus. Our Saviour never did, or said, anything to show His own greatness as a purpose. But, granting that this was the chief purpose of creation, the showing of Gods glory, and the securing of His praise, it still follows that the works of nature must be a manifestation of His love. The glory of God is inseparably connected with His love. Take away the love of God, His disposition to make His creatures happy, and what does He become? Could any moral creature give Him praise? If the Divine Being had no love He could not care whether they were happy or miserable. He would thus regard pain and pleasure, happiness and misery, with indifference at least; or, maybe, identical. So that if the Governor of the universe be devoid of the attribute of love, He cannot be depended upon for the execution of justice; and a character in which justice and love form no essential elements cannot be esteemed glorious by any intelligent being. Glory and love are inseparably connected.
(2) Take the next view of the chief purpose of creation, viz., that it was to secure the exhibition of moral good, or the development of genuine virtue. The question then is, What is moral good--genuine virtue? It is justice, truth, holiness, love. Take away any, and you have destroyed the symmetry and beauty of the whole. Take away love, and a body without a soul is left behind. The glory has departed, and the very life is gone.
(3) The next supposition is that the chief end of creation was the production and supply of creature happiness. The Divine Being was so happy in Himself that He made this vast universe. A miserly, yet happy, being is an impossibility. A happy soul is necessarily communicative. But creation generally shows the love of God. It shines on every gleaming page. But the body, with all its senses, is only a means to an end. It is only the medium of conveying impressions to the mind within, and thus secure the development of the soul and the gradual expansion of its dormant powers. But as an instrument it is without its equal. Every change in the external world is faithfully conveyed to the mind within, and body and soul can participate in the joys and sorrows of each other. Every pleasure is thus doubled to man. He enjoys it first as to his body, his animal nature, and then as to his soul. Light and colour are pleasant to the eye, as sound is to the ear, as mere sensations in reference to the organisms which they affect, and apart from the perception of them by the intellect and the feeling of them by the heart. It is thus that the freshness of the gale and the fragrance of the flower can be enjoyed by the soul as perceptions as well as by the body as sensations. But look at the mind as an entity apart from its special relation to a material form. Mind! Is not this the glory of the universe, the image of God? The mind can study the material and the spiritual, the creature and the uncreated. Creation without mind is a body without soul, a dead form without vitality. Matter cannot think or study. One nebula cannot see the glory of another as it is resolved to its constituent stars. But mind can study all, and in all find pleasure and enjoyment. We are often told of the verdant earth, the azure sky, the thundering crash of the Niagaras falls, the beautiful plains of Italy. Is this true information? The beast of the field sees not the beauty of the flower. Where is the difference? nature is the same to all. The beauty and the glory of all are in the soul that looks and feels and is enraptured. The mind of man has been so wonderfully constructed, too, that he can find true enjoyment in the moral and the religious, in holy living and in praising God, and that, too, when his day of earthly toil is ended, and the frail body which was so useful to him is mouldering in the dust. Government in every case implies two things--punishment and reward. God planned the world; He also made it and governs it. Let us consider them in order. First: That the love of God is manifested in the exercise of justice, or in the punishment of sin. It has been proved that where there is no love there can be no justice. Is it equally true that where there is no justice there cannot be love in its highest form? Partiality or favouritism, without reference to personal merit, is a mark of weakness, which is common in the human, but impossible in the Divine. True love, or love in its highest or Divine form, excludes all partiality. Men must be treated according to their actions. If the thief and the honest man, the murderer and the philanthropist, were all treated alike, I ask what would be the impression made upon the mind of any rational being? Would not every man took upon such a ruler with contempt, and turn from him with disgust? Apart from justice, goodness is impossible. If, therefore, the Supreme Ruler of the universe is to be respected by intelligent beings, and loved for His wisdom and moral excellence, He must vindicate the right and banish the evil-doer. The conclusion is evident, viz., that the love of God is as truly seen in the punishment of the wicked as in the salvation of the good, as truly in the pains of hell as in the joys of heaven. Secondly: That the love of God is manifested in the exercise of His mercy, or in the salvation of the godly. (Evan Lewis, B. A.)
He that dwelleth in love dwelleth in God--
Dwelling in love
It is a very strong and eloquent term, to dwell in love--a home of love. And the promise of that home of love is more wonderful still--that God shall be our home. And then more stupendous beyond it--and we shall be Gods home. What is it to dwell in love? The first thing, it is quite clear, is that it must not be a mere negative state. It is not only that there be no dislikes, no variance. Love is a positive thing, showing itself in positive feelings, positive words, positive acts, without which a person cannot be said to dwell in love. Another eminent first principle is that the love which is here spoken of must include the love of souls. And, again, all love is one love, just as all light is one light. It is not love in Gods sense unless it be a reflection of Gods love to us. You must begin by being sure that there is no exception. We are not called to love all equally--our Lord Himself made distinctions in His love--but there should be no one who does not feel you friendly. The next thing to which the very language of the text leads us on is home. Our home should be a home of love. You must carry a word, a thought, a look of gentleness and cheerfulness and tenderness wherever you go. This may bring love into every room. All will feel it, consciously or unconsciously. It will create its own atmosphere. The Christ in you may make everything lovely. But there are other circumstances of life which every man has to occupy. There is the Church, and in the Church a communion--a blessed communion of hearts, visible and invisible; and to dwell in love is to go up and down continually conversant with that union of saints. And the world--the world about us--is a world which sadly needs our love. And you are called, and your privilege is to go about in the world an element of comfort. Therefore has God kindled a heavenly fire in your breast, that He may warm the world you live in! (J. Vaughan, M. A.)
The soul dwelling in God
The words embody one of the manifold aspects of the Christian ideal. They suggest the inwardness and exaltation of Christian life.
1. The love, dwelling in which is one with dwelling in God, is not any love; it is not all that passes by the name of love: it is that love only which has been poured forth in Christ for the salvation of the world. Our readiest entrance into the experience of a soul meditating on that love will be to think of the soul as a disciple bending himself to the study of it, brooding over it as a vision from God, and telling his thoughts and admirations forth upon it daily. A young souls first admiration of a great book, a beautiful picture, or a heroic deed, draws all its thoughts towards that object. Far more is this the case with a mature souls admiration of some far-reaching principle in nature or art. It is a fascination. A great principle rises like an Alp to the clear heavens, and spreads itself in countless heights and hollows over the world of thought. It seems to become more and more fertile, more filled with springs and streams of new thought, more glorious with dawns and sunsets of vision and human hope, the oftener it is visited. Just in that way rises overhead and around the Christian soul the vision, the thought and memory of the love of God in Christ. It is a real home for the spirit, a real dwelling place for thought. It is joy, strength, and new life to let the feelings of the heart flock to it. The better it is known the more it is frequented by the meditating spirit. It is the spirits promised land, the land flowing with milk and honey, where the King of the spirit is to be seen in His beauty.
2. But the love in which in this way the soul finds a home is much more than an object of thought; it is life, power, law as well; it is the life that stirs at the heart of Providence, the power that causes all things to work together for good, the unseen law behind events, which Christian faith searches for, and in which at last, in sunshine or cloud, it rests. In this very way the Divine love reveals itself to us. It is a shelter within which the soul finds safety. In this sacred enclosure all things work together for good: even things evil do not come to us with power to hurt. Nothing can hurt or destroy in the fastnesses where love dwells, not even sin itself.
3. But now we have come to that step in the ascent of our inquiry at which we are face to face with the wonder we have been preparing from the outset to understand. It is not enough to know that a soul, by meditation and trust, can dwell in love: how should its dwelling in love be at the same time a dwelling in God? And in what practical sense are we to receive the statement that a soul dwells in God? The love of God in which the Christian spirit dwells is not an impersonal thing. It is the very life of God, the very outflow of His personality. Love is the life of God in the same sense that a mothers love is the outflow of a mothers life. And it depends as much on its being the outflow of a living person as a mothers love does. Love is not only the element in which God works, but what works in that element is love. The motives, acts, and purposes of the Divine life are love. Wherever love is, God is; wherever God is, He manifests Himself by love. The world we think of and enter when we take refuge in the love of God is a world in which everything is of God, a world whose inhabitants live and move and have their being in God. What breathes in the government, What pulses in its acts, what is expressed in its laws, is the very life of God. It is this which makes the Divine love so fitting a home for spiritual thought and a refuge for spiritual anxiety. The beauty we behold in the love is the very beauty of God: the strong fortress we flee to is God Himself. The everlasting arms to which the soul confides itself are the arms of God.
4. But now, having ascended this third step, and being face to face with the fact that our life is a life in God, that, in the most vital sense, we are encompassed by God, we are like timid people who find themselves for the first time on the ridge of a mighty mountain; we tremble, we are afraid to remain in the position, we shrink from the transcendent vision. Is it an ideal from everyday life--for lifes duties, burdens, sorrows? Or is it a dream far above us--a cloudland, mocking us with its gorgeous colours? I can best reply to these questions by recalling two or three facts familiar to our Christian life. And first of all this, that the life we are called to imitate was the fulfilment of this very ideal. Christ dwelt in God. I will take two qualities of His human life--the qualities of insight and power--and I will show you in their exercise the contact and influence of the life of God. Christs insight is a great manifestation of a human life dwelling in God. He not only saw as God sees, but what He saw was God. He saw the possibilities of better life, the gleams of the buried image of God, the ruins of the once glorious temple of the soul, the witnesses at once of the glory from which the souls He had to address had fallen and of the life to which they might yet be brought back. The same manifestation of a human life dwelling in God is to be discovered in Christs exercise of power. It was to foreshadow the great future awaiting our race, as much as to reveal God, that His miracles were wrought. In the light of this fact we see at once how the life from which they proceeded must have been first of all a human life, and next a human life in God. The hand which touched the blind to sight was human, but it would have been powerless if it had not moved in the stream of the power of God. The words of tenderness spoken to the healed were from human lips; but the love which informed them, and the life by which they had power to heal, were Divine.
5. I observe next that the elements in Christs life which reveal this dwelling of the soul in God are present, however dimly, in all Christian life. Let us take the element of insight first. A Christian eye, like the Masters, sees possibilities of penitence, of well-doing, and salvation in outcasts, heathen people, and embruted slaves, in whom other eyes see nothing but material for wrath and scorn. Better still, this eye sees Christ in every human being. As with insight so with power. We are set to subdue the evil which is in the world. In what way, other than by the descent of Divine power through the life which Gods people live, can this evil be subdued, and the wide kingdom it usurps be reclaimed to God? In this work our action at every step must be miraculous, for it is the going forth from us of an influence absolutely invisible and spiritual, whose force to be effective must be the force of God.
6. The soul who is dwelling in love is, up to the measure of his indwelling, already in possession of the future. The blessedness which awaits us in the future is but the unfolding of the present life of the soul. It will be happiness then to dwell in the memory of Christs love, to think of its sacrifices, its beautiful unfoldings, and its mighty victories. But just that is our happiness, as redeemed creatures, now. The gladness of a life redeemed is the first fruits of the fuller gladness of heaven. The spiritual insights to which dwelling in love admits us are foregleams of the vision we shall behold in heaven. The Christian activities, tendernesses, and mercies to which love impels us, are earnests of the as yet unimaginable activities and tendernesses of the world to come. The very form of our earthly experience is a suggestion and type of the experience of the future. It is a dwelling in God here: it will be a dwelling in God there. I must not conclude without saying that it is only one half of a two-fold mystery I have attempted to set before you. The other and still greater half I do not attempt to describe. Who, indeed, is sufficient to tell how God enters into us and dwells in us? But this much ought to be said, that the two parts of the mystery are but one in experience. No soul can dwell in love into whom first the Holy Spirit has not descended bringing the love. (A. Macleod, D. D.)
At home in Gods love
To dwell in love--what is this? What but to make it our element, to reside in it, to make it our permanent resting place, to make it our home. Home is the place where we dwell, where we abide, where our joys nestle and sing, where the springs of our comfort are. There is the place, No. 48 in such a street. To another man who passes by, it is simply a house; to us it is home. We make many journeys from it, north, south, east, west; but we always return home. We hurry thither when the cold storm beats on us, and we run with as quick steps when we have some joy to tell of. How well we know that iron gate, that step, that door!--it is our home. Now let us grasp a great truth. You, Christians, are to make your home in the love of God, to live in it as your element, to abide in it as your rest, to dwell in it as the home of your soul. Mark, in the love of God: not the dread--you have done with that now you are His children; not the fear, though God is greatly to be feared, and that fear of God is to be ever before your eyes; not the favour, though that is your glorious heritage now; but the love, the love. (I. E. Page.)
Fellowship with God begets love
We must be like God--all love--love to those who have hurt us--love even to our enemies. How can we grow like God? By thinking of Him, and keeping near Him, and listening to Him, and talking to Him. Why does the sea shine in the sun? Because it is shone upon. The little hare turns white when it is taken to the arctic regions and lives in the snow. We must live in Gods love. Love is the reflection of God. (J. Vaughan, M. A.)
Living in love
It is said that all organic germs cease a few miles out at sea. Air taken from the streets or the warehouse of the city yields large numbers of these germs. The air circulating through the ship in dock is charged with them. After the shore has been left behind, the air taken from the deck is pure; but they are still found in air taken from the hold. After a few days at sea the air on deck and in the hold alike yields no trace of these microscopic spores that are closely connected with disease. Let us be ever breathing the spirit of Gods love. Let us get away from the din and dust and turmoil of life, out upon that infinite sea of love that is without length or breadth or depth, and our worst faults will vanish away, and we shall by and by stand without offence in the presence of Gods glory. (T. G. Selby.)
God in us and we in Him
How, it may be asked, can Christ be in us, and we, at the same time, be in Him? An infidel once attempted to embarrass an unlettered but very intelligent coloured man by putting to him this very question. The reply of the coloured man was amusing, but very impressive and pertinent. Well, dat are, he replied, dont trouble me. You take dat are poker and put it in de fire. In a little while de fire will be in de poker, and de poker in de fire. (Asa Mahan, D. D.)
Dwelling in love
I could not tell what was the matter with my beautiful fern that had hung on my window and grown so beautifully all the season. The leaves were drying and turning white. I took it down, and to my great surprise found that the soil had been all washed from the roots. It had actually nothing to grow in. I immediately procured fresh soil, and while pressing it to the bare roots I thought how easily the soil may get washed away from the roots of our spiritual being. A human heart must have soil to grow in, and that soil is love. Paul prayed that he might be rooted and grounded in love. Now, life may have washed from you that which you felt you needed--human love--and you may feel that you are bare; but there is abundance of soil in the love of God for you to grow in. Some of the grandest plants in Gods conservatory have no other soil. And nothing can wash Gods love away. (Mrs. M. Bottome.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v17 Chapter 14
Chapter 14
BOLDNESS IN THE DAY OF JUDGMENT
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1Jn_4:17
IT has been so often repeated that St. Johns eschatology is idealised and spiritual, that people now seldom pause to ask what is meant by the words. Those who repeat them most frequently seem to think that the idealised means that which will never come into the region of historical fact, and that the spiritual is best defined as the unreal. Yet, without postulating the Johannic authorship of the Apocalypse-where the Judgment is described with the most awful accompaniments of outward solemnity {Rev_20:12-13} -there are two places in this Epistle which are allowed to drop out of view, but which bring us face to face with the visible manifestations of an external Advent. It is a peculiarity of St. Johns style (as we have frequently seen) to strike some chord of thought, so to speak, before its time; to allow the prelusive note to float away, until suddenly, after a time, it surprises us by coming back again with a fuller and bolder resonance. "And now, my sons," {1Jn_2:28} (had the Apostle said) "abide in Him, that if He shall be manifested, we may have confidence, and not be ashamed, shrinking from Him at His coming." In our text the same thought is resumed, and the reality of the Coming and Judgment in its external manifestation as emphatically given as in any other part of the New Testament.
We may here speak of the conception of the Day of Judgment: of the fear with which that conception is encompassed; and of the sole means of the removal of that fear which St. John recognises.
I We examine the general conception of "the Day of the Judgment," as given in the New Testament.
As there is that which with terrible emphasis is marked off as "the Judgment," "the Parousia," so there are other judgments or advents of a preparatory character. As there are phenomena known as mock suns, or halos round the moon, so there are fainter reflections ringed round the Advent, the Judgment. Thus, in the development of history, there are successive cycles of continuing judgment; preparatory advents; less completed crises, as even the world calls them.
But against one somewhat widely spread way of blotting the Day of the Judgment from the calendar of the future-so far as believers are concerned-we should be on our guard. Some good men think themselves entitled to reason thus-"I am a Christian. I shall be an assessor in the judgment. For me there is, therefore, no judgment day." And it is even held out as an inducement to others to close with this conclusion, that they "shall be delivered from the bugbear of judgment."
The origin of this notion seems to be in certain universal tendencies of modern religious thought.
The idolatry of the immediate-the prompt creation of effect-is the perpetual snare of revivalism. Revivalism is thence fatally bound at once to follow the tide of emotion, and to increase the volume of the waters by which it is swept along. But the religious emotion of this generation has one characteristic by which it is distinguished from that of previous centuries. The revivalism of the past in all Churches rode upon the dark waves of fear. It worked upon human nature by exaggerated material descriptions of hell, by solemn appeals to the throne of Judgment. Certain schools of biblical criticism have enabled men to steel themselves against this form of preaching. An age of soft humanitarian sentiment-superficial and inclined to forget that perfect Goodness may be a very real cause of fear-must be stirred by emotions of a different kind. The infinite sweetness of our Fathers heart-the conclusions, illogically but effectively drawn from this, of an Infinite good nature, with its easy going pardon, reconciliation all round, and exemption from all that is unpleasant-these, and such as these, are the only available materials for creating a great volume of emotion. An invertebrate creed; punishment either annihilated or mitigated; judgment, changed from a solemn and universal assize, a bar at which every soul must stand, to a splendid, and-for all who can say I am saved-a triumphant pageant in which they have no anxious concern; these are the readiest instruments, the most powerful leverage, with which to work extensively upon masses of men at the present time. And the seventh article of the Apostles Creed must pass into the limbo of exploded superstition.
The only appeal to Scripture which such persons make, with any show of plausibility, is contained in an exposition of our Lords teaching in a part of the fifth chapter of the fourth Gospel. {Joh_5:21; Joh_5:29} But clearly there are three Resurrection scenes which may be discriminated in those words. The first is spiritual, a present awakening of dead souls, (Joh_5:21) in those with whom the Son of Man is brought into contact in His earthly ministry. The second is a department of the same spiritual Resurrection. The Son of God, with that mysterious gift of Life in Himself, (Joh_5:26) has within Him a perpetual spring of rejuvenescence for a faded and dying world. A renewal of hearts is in process during all the days of time, a passage for soul after soul out of death into life. The third scene is the general (Joh_5:24) Resurrection and general Judgment. (Joh_5:28-29) The first was the resurrection of comparatively few; the second of many; the third of all. If it is said that the believer "cometh not into judgment," the word in that place plainly signifies condemnation.
Clear and plain above all such subtleties ring out the awe inspiring words: "It is appointed unto men once to die, but after this the Judgment;" "we must all appear before the judgment seat of Christ."
Reason supplies us with two great arguments for the General Judgment. One from the conscience of history, so to speak; the other from the individual conscience.
1. General history points to a general judgment. If there is no such judgment to come, then there is no one definite moral purpose in human society. Progress would be a melancholy word, a deceptive appearance, a stream that has no issue, a road that leads nowhere. No one who believes that there is a Personal God, Who guides the course of human affairs, can come to the conclusion that the generations of man are to go on forever without a winding up, which shall decide upon the doings of all who take part in human life. In the philosophy of nature, the affirmation or denial of purpose is the affirmation or denial of God. So in the philosophy of history. Society without the General Judgment would be a chaos of random facts, a thing without rational retrospect or definite end-i.e., without God. If man is under the government of God, human history is a drama, long drawn, and of infinite variety, with inconceivably numerous actors. But a drama must have a last act. The last act of the drama of history is "The Day of the Judgment."
2. The other argument is derived from the individual conscience.
Conscience, as a matter of fact, has two voices. One is imperative; it tells us what we are to do. One is prophetic, and warns us of something which we are to receive. If there is to be no Day of the General Judgment, then the million prophecies of conscience will be belied, and our nature prove to be mendacious to its very roots. There is no essential article of the Christian creed like this which can be isolated from the rest, and treated as if it stood alone. There is a solidarity of each with all the rest. Any which is isolated is in danger itself, and leaves the others exposed. For they have an internal harmony and congruity. They do not form a hotchpot of credenda. They are not so many beliefs, but one belief. Thus the isolation of articles is perilous. For, when we try to grasp and to defend one of them, we have no means left of measuring it but by terms of comparison which are drawn from ourselves, which must therefore be finite, and, by the inadequacy of the scale which they present, appear to render the article of faith thus detached incredible. Moreover, each article of our creed is a revelation of the Divine attributes, which meet together in unity. To divide the attributes by dividing the form in which they are revealed to us, is to belie and falsify the attribute; to give a monstrous development to one by not taking into account some other which is its balance and compensation. Thus, many men deny the truth of a punishment which involves final separation from God. They glory in the legal judgment which "dismisses hell with costs." But they do so by fixing their attention exclusively upon the one dogma which reveals one attribute of God. They isolate it from the Fall, from the Redemption by Christ, from the gravity of sin, from the truth that all whom the message of the Gospel reaches may avoid the penal consequences of sin. It is impossible to face the dogma of eternal separation from God without facing the dogma of Redemption. For Redemption involves in its very idea the intensity of sin, which needed the sacrifice of the Son of God; and further, the fact that the offer of salvation is so free and wide that it cannot be put away without a terrible wilfulness.
In dealing with many of the articles of the creed, there are opposite extremes. Exaggeration leads to a revenge upon them which is, perhaps, more perilous than neglect. Thus, as regards eternal punishment, in one century ghastly exaggerations were prevalent. It was assumed that the vast majority of mankind "are destined to everlasting punishment"; that "the floor of hell is crawled over by hosts of babies a span long." The inconsistency of such views with the love of God, and with the best instincts of man, was victoriously and passionately demonstrated. Then unbelief turned upon the dogma itself, and argued, with wide acceptance, that "with the overthrow of this conception goes the whole redemption plan, the Incarnation, the Atonement, the Resurrection, and the grand climax of the Church scheme, the General Judgment." But the alleged article of faith was simply an exaggeration of that faith, and the objections lay altogether against the exaggeration of it.
II We have now to speak of the removal of that terror which accompanies the conception of the Day of the Judgment, and of the sole means of that emancipation which St. John recognises. For terror there is in every point of the repeated descriptions of Scripture-in the surroundings, in the summons, in the tribunal, in the trial, in one of the two sentences.
"God is love," writes St. John, "and he that abideth in love abideth in God: and God abideth in him. In this [abiding], love stands perfected with us, and the object is nothing less than this," not that we may be exempted from judgment, but that "we may have boldness in the Day of the Judgment." Boldness! It is the splendid word which denotes the citizens right of free speech, the masculine privilege of courageous liberty. It is the tender word which expresses the childs unhesitating confidence, in "saying all out" to the parent. The ground of the boldness is conformity to Christ. Because "as He is," with that vivid idealising sense, frequent in St. John when he uses it of our Lord-"as He is," delineated in the fourth Gospel, seen by "the eye of the heart" {Eph_1:18} with constant reverence in the soul, with adoring wonder in heaven, perfectly true, pure, and righteous-"even so" (not, of course, with any equality in degree to that consummate ideal, but with a likeness ever growing, an aspiration ever advancing)-"so {Cf. Mat_5:48} are we in this world," purifying ourselves as He is pure.
Let us draw to a definite point our considerations upon the Judgment, and the Apostles sweet encouragement for the "day of wrath, that dreadful day." It is of the essence of the Christian faith to believe that the Son of God, in the Human Nature which He assumed, and which He has borne into heaven, shall come again, and gather all before Him, and pass sentence of condemnation or of peace according to their works. To hold this is necessary to prevent terrible doubts of the very existence of God; to guard us against sin, in view of that solemn account; to comfort us under affliction. What a thought for us, if we would but meditate upon it! Often we complain of a commonplace life, of mean and petty employment. How can it be so, when at the end we, and those with whom we live, must look upon that great, overwhelming sight! Not an eye that shall not see Him, not a knee that shall not bow, not an ear that shall not hear the sentence. The heart might sink and the imagination quail under the burden of the supernatural existence which we cannot escape. One of two looks we must turn upon the Crucified-one willing as that which we cast on some glorious picture, on the enchantment of the sky; the other unwilling and abject. We should weep first with Zechariahs mourners, with tears at once bitter because they are for sin, and sweet because they are for Christ. But, above all things, let us hear how St. John sings us the sweet low hymn that breathes consolation through the terrible fall of the triple hammer stroke of the rhyme in the "Dies irae." We must seek to lead upon earth a life laid on the lines of Christs. Then, when the Day of the Judgment comes; when the cross of fire (so, at least, the early Christians thought) shall stand in the black vault; when the sacred wounds of Him who was pierced shall stream over with a light beyond dawn or sunset; we shall find that the discipline of life is complete, that Gods love after all its long working with us stands perfected, so that we shall be able, as citizens of the kingdom, as children of the Father, to say out all. A Christlike character in an un-Christlike world- this is the cure of the disease of terror. Any other is but the medicine of a quack. "There is no fear in love; but the perfect love casteth out fear, because fear brings punishment; and he that feareth is not made perfect in love." We may well close with that pregnant commentary on this verse which tells us of the four possible conditions of a human soul-"without either fear or love; with fear, without love; with fear and love; with love, without fear."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv16–18 16. We know and have believed (Revision). The love…
16. We know and have believed (Revision). The love of God is a matter of knowledge and was a matter of faith. Love binds us to God.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Alexander MacLaren 1905 · Public Domain On vv16–18 Isa 33:14 - Isa 33:15. - 1Jn 4:16.
Isaiah
HOW TO DWELL IN THE FIRE OF GOD
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Isa 33:14 - Isa 33:15. - 1Jn 4:16.
I have put these two verses together because, striking as is at first sight the contrast in their tone, they refer to the same subject, and they substantially preach the same truth. A hasty reader, who is more influenced by sound than by sense, is apt to suppose that the solemn expressions in my first text, ‘the devouring fire’ and’ everlasting burnings,’ mean hell. They mean God, as is quite obvious from the context. The man who is to ‘dwell in the devouring fire’ is the good man. He that is able to abide ‘the everlasting burnings’ is ‘the man that walketh righteously and speaketh uprightly,’ that ‘despiseth the gain of oppression, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil.’ The prophet has been calling all men, far and near, to behold a great act of divine judgment in which God has been manifested in flaming glory, consuming evil; now he represents the ‘sinners in Zion,’ the unworthy members of the nation, as seized with sudden terror, and anxiously asking this question, which in effect means: ‘Who among us can abide peacefully, joyfully, fed and brightened, not consumed and annihilated, by that flashing brightness and purity?’ The prophet’s answer is the answer of common-sense-like draws to like. A holy God must have holy companions.
But that is not all. The fire of God is the fire of love as well as the fire of purity; a fire that blesses and quickens, as well as a fire that destroys and consumes. So the Apostle John comes with his answer, not contradicting the other one, but deepening it, expanding it, letting us see the foundations of it, and proclaiming that as a holy God must be surrounded by holy hearts, which will open themselves to the flame as flowers to the sunshine, so a loving God must be clustered about by loving hearts, who alone can enter into deep and true friendship with Him.
The two answers, then, of these texts are one at bottom; and when Isaiah asks, ‘Who shall dwell with the everlasting fire?’-the perpetual fire, burning and unconsumed, of that divine righteousness-the deepest answer, which is no stern requirement but a merciful promise, is John’s answer, ‘He that dwelleth in love dwelleth in God.’
The simplest way, I think, of bringing out the force of the words before us will be just to take these three points which I have already suggested: the world’s question, the partial answer of the prophet, the complete answer of the Apostle.
I. The World’s Question.
I need only remind you how frequently in the Old Testament the emblem of fire is employed to express the divine nature. In many places, though by no means in all, the prominent idea in the emblem is that of the purity of the divine nature, which flashes and flames as against all which is evil and sinful. So we read in one grand passage in this book of Isaiah, ‘the Light of Israel shall become a fire’; as if the lambent beauty of the highest manifestation of God gathered itself together, intensified itself, was forced back upon itself, and from merciful, illuminating light turned itself into destructive and consuming fire. And we read, you may remember, too, in the description of the symbolical manifestation of the divine nature which accompanied the giving of the Law on Sinai, that ‘the glory of the Lord was like devouring fire on the top of the mountain,’ and yet into that blaze and brightness the Lawgiver went, and lived and moved in it.
There is, then, in the divine nature a side of antagonism and opposition to evil, which flames against it, and labours to consume it. I would speak with all respect for the motives of many men in this day who dread to entertain the idea of the divine wrath against evil, lest they should in any manner trench upon the purity and perfectness of the divine love. I respect and sympathise with the motive altogether; and I neither respect nor sympathise with the many ferocious pictures of that which is called the wrath of God against sin, which much so-called orthodox teaching has indulged in. But if you will only remove from that word ‘anger’ the mere human associations which cleave to it, of passion on the one hand, and of a wish to hurt its object on the other, then you cannot, I think, deny to the divine nature the possession of such passionless and unmalignant wrath, without striking a fatal blow at the perfect purity of God. A God that does not hate evil, that does not flame out against it, using all the energies of His being to destroy it, is a God to whose character there cleaves a fatal suspicion of indifference to good, of moral apathy. If I have not a God to trust in that hates evil because He loveth righteousness, then ‘the pillared firmament itself were rottenness, and earth’s base built on stubble’; nor were there any hope that this damnable thing that is killing and sucking the life-blood out of our spirits should ever be destroyed and cast aside. Oh! it is short-sighted wisdom, and it is cruel kindness, to tamper with the thought of the wrath of God, the ‘everlasting burnings’ of that eternally pure nature wherewith it wages war against all sin.
But then, let us remember that, on the other side, the fire which is the destructive fire of perfect purity is also the fire that quickens and blesses. God is love, says John, and love is fire, too. We speak of ‘the flame of love,’ of ‘warm affections,’ and the like. The symbol of fire does not mean destructive energy only. And these two are one. God’s wrath is a form of God’s love; God hates because He loves.
And the ‘wrath’ and the ‘love’ differ much more in the difference of the eyes that look, than they do in themselves. Here are two bits of glass; one of them sifts out and shows all the fiery-red rays, the other all the yellow. It is the one same pure, white beam that passes through them both, but one is only capable of receiving the fiery-red beams of the wrath, and the other is capable of receiving the golden light of the love. Let us take heed lest, by destroying the wrath, we maim the love; and let us take heed lest, by exaggerating the wrath, we empty the love of its sweetness and its preciousness; and let us accept the teaching that these are one, and that the deepest of all the things that the world can know about God lies in that double saying, which does not contradict its second half by its first, but completes its first by its second-God is Righteousness, God is Love.
Well, then, that being so, the question rises to every mind of ordinary thoughtfulness: ‘Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?’ A God fighting against evil; can you and I hope to hold familiar fellowship with Him? A God fighting against evil; if He rises up to exercise His judging and His punishing energies, can we meet Him? ‘Can thy heart endure and thy hands be strong, in the day that I shall deal with thee?’ is the question that comes to each of us if we are reasonable people. I do not dwell upon it; but I ask you to take it, and answer it for yourselves.
To ‘dwell with everlasting burnings’ means two things. First, it means to hold familiar intercourse and communion with God. The question which presents itself to thoughtful minds is-What sort of man must I be if I am to dwell near God? The lowliest bush may be lit by the divine fire and not be consumed by it; and the poorest heart may be all aflame with an indwelling God, if only it yield itself to Him, and long for His likeness. Electricity only flames into consuming fire when its swift passage is resisted. The question for us all is-How can I receive this holy fire into my bosom, and not be burned? Is any communion possible, and if it is, on what conditions? These are the questions which the heart of man is really asking, though it knows not the meaning of its own unrest.
‘To dwell with everlasting burnings’ means, secondly, to bear the action of the fire-the judgment of the present and the judgment of the future. The question for each of us is-How can we face that judicial and punitive action of that Divine Providence which works even here, and how can we face the judicial and punitive action in the future?
I suppose you all believe, or at least say that you believe, that there is such a future judgment. Have you ever asked yourselves the question, and rested not until you got a reasonable answer to it, on which, like a man leaning on a pillar, you can lean the whole weight of your expectations-How am I to come into the presence of that devouring fire? Have you any fireproof dress that will enable you to go into the furnace like the Hebrew youths, and walk up and down in the midst of it, well and at liberty? Have you? ‘Who shall dwell amidst the everlasting fires?’
That question has stirred sometimes, I know, in the consciences of every man and woman that is listening to me. Some of you have tampered with it and tried to throttle it, or laughed at it and shuffled it out of your mind by the engrossments of business, and tried to get rid of it in all sorts of ways: and here it has met you again to-day. Let us have it settled, in the name of common-sense {to invoke nothing higher}, once for all, upon reasonable principles that will stand; and do you see that you settle it to-day.
II. And now, look next at the prophet’s answer.
It is simple. He says that if a man is to hold fellowship with, or to face the judgment of, the pure and righteous God, the plainest dictate of reason and common-sense is that he himself must be pure and righteous to match. The details into which hid answer to the question runs out are all very homely, prosaic, pedestrian kind of virtues, nothing at all out of the way, nothing that people would call splendid or heroic. Here they are:-’He that walks righteously,’-a short injunction, easily spoken, but how hard!-’and speaketh uprightly, he that despiseth the gain of oppression, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, that shutteth his eyes from seeing evil.’ Righteous action, righteous speech, inward hatred of possessions gotten at my neighbour’s cost, and a vehement resistance to all the seductions of sense, shutting one’s hands, stopping one’s ears, fastening one’s eyes up tight so that he may not handle, nor hear, nor see the evil-there is the outline of a trite, everyday sort of morality which is to mark the man who, as Isaiah says, can ‘dwell amongst the everlasting fires.’
Now, if at your leisure you will turn to Psa 15:1 - Psa 15:5 and Psa 24:1 - Psa 24:10, you will find there two other versions of the same questions and the same answer, both of which were obviously in our prophet’s mind when he spoke. In the one you have the question put: ‘Who shall abide in Thy tabernacle?’ In the other you have the same question put: ‘Who shall ascend into the hill of the Lord?’ And both these two psalms answer the question and sketch the outline {and it is only an outline} of a righteous man, from the Old Testament point of view, substantially in the same fashion that Isaiah does here.
I do not need to remark upon the altogether unscientific and non-exhaustive nature of the description of righteousness that is set forth here. There are a great many virtues, plain and obvious, that are left out of the picture. But I ask you to notice one very special defect, as it might seem. There is not the slightest reference to anything that we call religion. It is all purely pedestrian, worldly morality; do righteous things; do not tell lies; do not cheat your neighbour; stop your ears if people say foul things in your hearing; shut your eyes if evil comes before you. These are the kind of duties enjoined, and these only. The answer of my text moves altogether on the surface, dealing only with conduct, not with character, and dealing with conduct only in reference to this world. There is not a word about the inner nature, not a word about the inner relation of a man to God. It is the minimum of possible qualifications for dwelling with God.
Well, now, do you achieve that minimum? Suppose we waive for the moment all reference to God; suppose we waive for the moment all reference to motive and inward nature; suppose we keep ourselves only on the outside of things, and ask what sort of conduct a man must have that is able to walk with God? We have heard the answer.
Now, then, is that me? Is this sketch here, admittedly imperfect, a mere black-and-white swift outline, not intended to be shaded or coloured, or brought up to the round; is this mere outline of what a good man ought to be, at all like me? Yes or no? I think we must all say No to the question, and acknowledge our failure to attain to this homely ideal of conduct. The requirement pared down to its lowest possible degree, and kept as superficial as ever you can keep it, is still miles above me, and all I have to say when I listen to such words is, ‘God be merciful to me a sinner.’
My dear friends, take this one thought away with you:-the requirements of the most moderate conscience are such as no man among us is able to comply with. And what then? Am I to be shut up to despair? am I to say: Then nobody can dwell within that bright flame? Am I to say: Then when God meets man, man must crumble away into nothing and disappear? Am I to say, for myself: Then, alas for me! when I stand at His judgment bar?
III. Let us take the Apostle’s answer.
God is love, and he that dwelleth in love dwelleth in God.’ Now, to begin with, let us distinctly understand that the New Testament answer, represented by John’s great words, entirely endorses Isaiah’s; and that the difference between the two is not that the Old Testament, as represented by psalmist and prophet, said, ‘You must be righteous in order to dwell with God,’ and that the New Testament says, ‘You need not be.’ Not at all! John is just as vehement in saying that nothing but purity can bind a man in thoroughly friendly and familiar conjunction with God as David or Isaiah was. He insists as much as anybody can insist upon this great principle, that if we are to dwell with God we must be like God, and that we are like God when we are like Him in righteousness and love.
‘He that saith he hath fellowship with Him, and walketh in darkness, is a liar!’ That is John’s short way of gathering it all up. Righteousness is as essential in the gospel scheme for all communion and fellowship with God as ever it was declared to be by the most rigid of legalists; and if any of you have the notion that Christianity has any other terms to lay down than the old terms-that righteousness is essential to communion-you do not understand Christianity. If any of you are building upon the notion that a man can come into loving and familiar friendship with God as long as he loves and cleaves to any sin, you have got hold of a delusion that will wreck your souls yet,-is, indeed, harming, wrecking them now, and will finally destroy them if you do not got rid of it. Let us always remember that the declaration of my first text lies at the very foundation of the declaration of my second.
What, then, is the difference between them? Why, for one thing it is this-ISAIAH tells us that we must he righteous, John tells us how we may be. The one says, ‘There are the conditions,’ the other says, ‘Here are the means by which you can have the conditions.’ Love is the productive germ of all righteousness; it is the fulfilling of the law. Get that into your hearts, and all these relative and personal duties will come. If the deepest, inmost life is right, all the surface of life will come right. Conduct will follow character, character will follow love.
The efforts of men to make themselves pure, and so to come into the position of holding fellowship with God, are like the wise efforts of children in their gardens. They stick in their little bits of rootless flowers, and they water them; but, being rootless, the flowers are all withered to-morrow and flung over the hedge the day after. But if we have the love of God in our hearts, we have not rootless flowers, but the seed which will spring up and bear fruit of holiness.
But that is not all. Isaiah says ‘Righteousness,’ John says ‘Love,’ which makes righteousness. And then he tells us how we may get love, having first told us how we may get righteousness: ‘We love Him because He first loved us.’ It is just as impossible for a man to work himself into loving God as it is for a man to work himself into righteous actions. There is no difference in the degree of impossibility in the two cases. But what we can do is, we can go and gaze at the thing that kindles the love; we can contemplate the Cross on which the great Lover of our souls died, and thereby we can come to love Him. John’s answer goes down to the depths, for his notion of love is the response of the believing soul to the love of God which was manifested on the Cross of Calvary. To have righteousness we must have love; to have love we must look to the love that God has to us; to look rightly to the love that God has to us we must have faith. Now you have gone down to the very bottom of the matter. Faith is the first step of the ladder, and the second step is love and the third step is righteousness.
And so the New Testament, in its highest and most blessed declarations, rests itself firmly upon these rigid requirements of the old law. You and I, dear brethren, have but one way by which we can walk in the midst of that fire, rejoicing and unconsumed, namely that we shall know and believe the love which God hath to us, love Him back again ‘with pure hearts fervently,’ and in the might of that receptive faith and productive love, become like Him in holiness, and ourselves be ‘baptized with the Holy Ghost and with fire.’ Thus, fire-born and fiery, we shall dwell as in our native home, in God Himself.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v18 (See Scofield "Mat 5:48").
perfect
(See Scofield "Mat 5:48").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v16 Perfection in brotherly love:
Perfection in brotherly love:
v. 16. God is Love; and he that dwelleth in. love dwelleth in God, and God in him.
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v. 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.
v. 18. 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.
v. 19. We love Him because He first loved us.
v. 20. If a man say, I love God, and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can be love God whom he hath not seen?
v. 21. And this commandment have we from Him, That he who loveth God love his brother also.
Love is the theme of practically the entire letter, but it stands out with peculiar force in this paragraph. John again holds before our eyes the strongest motive of brotherly love: God is Love, and he that remains in love remains in God, and God remains in him. Love, nothing but immeasurable, incomprehensible love: that is the essence of God. This love was shown us in His Son, in the redemption by which He delivered us from everlasting damnation. In this love we must remain by placing our full confidence upon it in faith, by making it the only basis of our righteousness before God, of our salvation. If this faith is found in our hearts, then God will also enter into them and make them His temple, where he lives and rules with the fullness of His love. What a blessed fellowship of love with God!
The beauty of the love of God in us has a further splendid result: In this is the love perfected in us, that we have boldness in the Day of Judgment, because just as He is, we also are in this world. If we have actually embraced the love of God by faith, then this love will work in us day after day, always gaining in power and fervency, always giving greater strength to our faith. Thus the final result will be that, when the Day of Judgment comes, all fear will be removed from our hearts and we shall calmly and cheerfully appear before the Throne of Judgment. We have such cheerful confidence because we rely altogether upon the love of God in Christ Jesus. See Rom 8:35-39. This trust is strengthened also by the fact that even as Christ is, so also we His disciples, are in this world. As Christ now, as our exalted Champion, is in His glory, at the right hand of God, so we, too, are with Him in spirit, even though, according to our body, we are still in this vale of sorrows. By faith we are partakers of the glory, the life, the salvation which Christ has earned for us. Our citizenship is in heaven. The Day of Judgment means for us only the entrance into our eternal inheritance.
The thought that true faith is invariably followed by cheerful trust and confidence is repeated by the apostle: Fear is not in love; rather, perfect love casts out fear, since fear deals with punishment; but he that is in fear is not perfected in love. St. John had stated above that the believers will appear before the judgment-seat of the Lord with boldness. This is here substantiated. Fear, slavish fear and dread of punishment, is never connected with love. Every Christian that knows in faith that God loves him has no dread of wrath and damnation, since he knows that all his sins are forgiven for the sake of Jesus Christ. Thus the love of God, as it becomes perfect in our hearts, casts out all such slavish dread, since it proves to us that we no longer have any punishment to fear. The punishment has been borne, and therefore fear simply cannot exist any longer. It is true, of course, that we shall not reach this state of perfect confidence, of an entire absence of fear, as long as we dwell in this mortal frame. But the last vestige of the old fear of the Law will be removed from our hearts on the great day of the Lord’s return. Then we shall be perfect and without the slightest flaw in our love, enjoying the boundless love of God without the slightest twinge or qualm of conscience.
The admonition of John at this point comes with peculiar force: Let us show love because He first loved us. We, who have experienced the great love of God, who are remaining in His love, cannot but feel the obligation to return love for love, love toward all men. This feeling is prompted all the more in us because He first loved us, because His wonderful love in Christ conquered our unwilling hearts and changed us from enemies to friends. The more complete and perfect the love of God is in our hearts, the more cheerfully our faith takes hold on it, the stronger and more fervent will be our love toward God, Psa 73:25-26.
But the apostle finds it necessary also to include a warning: If anyone says, "I love God," and he hates his brother, he is a liar; for he that does not love his brother, whom he sees, cannot love God, whom he does not see. The apostle here speaks in the same way as in chap. 3:14-15, and has in mind especially such as are Christians in name only or have left the fervor of their first love. There is many a person that piously protests love for the brethren. But his entire behavior indicates that he is altogether indifferent toward their welfare, both temporal and spiritual. Such a person is frankly given the name liar. And John substantiates his apparently harsh criticism by arguing from the smaller to the larger. It is a comparatively easy matter to love people whom we see. If we therefore do not love or are indifferent toward someone whom we ought to love, namely, all our brethren, then all our pious protestations regarding our love toward God are vain, and we are deceiving ourselves.
The main reason why love toward God cannot exist without love toward the brethren is given in the words: And this command have we from Him, that he who loves God should love also his brother. This is a clear command of our Lord Jesus Christ, Mat 22:37-40. The one commandment cannot be without the other, for the Law of God is a unit, His will is only one. To transgress the precept regarding brotherly love is to transgress the commandment to love God. He that does not show brotherly love cannot say that he loves God, for he is transgressing the commandment of God. Thus true love toward God and the right love toward the brethren is closely connected, and our obligation is clear.
Summary.The apostle depicts the attitude of the Christians toward false teachers and toward one another by characterizing the false prophets and distinguishing between the Spirit of Truth and the spirit of error, showing the wonderful greatness of God’s love, and insisting upon perfection in brotherly love.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v17 Because of this, this love has been made perfect…
Because of this, this love has been made perfect among us, so that we will have confidence
This can be stated in active form. Possible meanings are 1) "Because of this" refers back to 1 John 4:16. AT: "Because whoever lives in love is in God and God is in him, God has made his love for us complete, and so we may have complete confidence" or 2) "Because of this" refers to "we may have confidence." AT: "We are confident that God will accept us on the day he judges everyone, so we know he has made his love for us complete" (See: Active or Passive)
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this love has been made perfect among us
This can be stated in active form. AT: "God has made his love for us complete" (See: Active or Passive)
because as he is, just so are we in this world
"because the relationship that Jesus has with God is the same relationship we have with God in this world"
Instead, perfect love throws out fear
Here "love" is described as a person with the power to remove fear. God's love is perfect. AT: "But when our love is complete, we are no longer afraid" (See: Personification)
because fear has to do with punishment
"because we would be afraid only if we thought that he would punish us"
But the one who fears has not been made perfect in love
This can be stated in active form. AT: "But when a person is afraid that God will punish him, his love is not complete" (See: Active or Passive)
translationWords
love
perfect
confidence
day of the Lord
fear
punish
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv17–18 4:17 our love grows more perfect: The Greek word…
4:17 our love grows more perfect: The Greek word translated grows more perfect does not mean flawless, but mature and complete. We mature as our relationship with God grows, and God’s love makes our love complete. • Experiencing and expressing God’s love and doing what it requires does not make us acceptable to God, but it does give us the assurance that we have been accepted, and our fears of the final judgment melt away.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.