First John Chapter 4:7-21 Outline I .Brotherly Love Commanded: 4:7-21 A. Love Originates From God: 4:7-8 B. God Loved Us First: 4:9-16 C. Love and Confidence: 4:17-18 D. Cannot Love God and Hate Our Brother: 4:19-21 “In 3:23 John summarized God's commandment as being ‘to believe in Christ and to love one another’. He has unfolded in 4:1-6 some of the implications of belief in Christ; he now turns abruptly to the subject of mutual love. This is the third time in the Epistle that he takes up and applies the supreme test of love....What John is at pains to demonstrate is the ground of this imperative obligation. Why is reciprocal love the plain duty of Christians? He does not rest content with his former declarations either that love is part of the commandment, new and old (2:7-11), or that love is evidence that they are ‘in the light’ and possess "eternal life" (3:11-18). He now elaborates what he had already begun to say in 3:16, that God has revealed Himself to us in Jesus Christ as self-sacrificial love. It is because God is love in Himself (8,16), has loved us in Christ (10,11), and continues to love in and through us (12,13),
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that we must love each other” (Stott p. 160). “In this section John is even more penetrating: we must love because God himself is love and wants us to show the same kind of love in our dealings with each other that he has exhibited in sending Christ to be the expiation for our sins” (Roberts p. 110). 1John 4:7 “Beloved, let us love one another: for love is of God; and every one that loveth is begotten of God, and knoweth God” “Beloved”: An address suitable where the discussion of brotherly love is under consideration. Even though John has already mentioned this subject twice in the letter, God feels that these Christians need another reminder. “In both English and Greek there is a play on words. Those who have been loved are exhorted to love (agapetoi-agapomen). The term beloved may refer to their having been loved by God, or it may refer to John's own care for them” (Roberts p. 111). John practices what he preaches. “In urging them to love each other, he first assures them of his own love for them” (Stott p. 160). “Let us love one another”: Thus: (1) This love is a choice, "let us". Hence we are without excuse for not loving our brethren, seeing that we all have the ability to love. (2) This love is to be practiced by every Christian, "one another", i.e. mutually. “For”: The reason why we must love one another. “Love is of God”: “From God” (NASV). “Springs from God” (Knox). “Originates with God” (Wms). “Flows from God” (Vincent p. 357). W.E. Vine observes that even the word used for such "love" in the New Testament ("agape") was virtually a new word and concept for the ancient world. "the characteristic word of Christianity, and since the Spirit of revelation has used it to express ideas previously unknown, enquiry into its use, whether in Greek literature or in the Sept., throws but little light upon its distinctive meaning in the N.T” (p. 20). “God is the source and origin of love and all true love derives from Him” (Stott p. 160). “Love is part of the nature of God, and has its ultimate origin in God. Every expression of love, therefore, for God or man, emanates from God--for apart from revelation man would not know what ‘love is’. All love has its roots in God, to love is to be like God” (Zond. Ency. pp. 990-991). That last statement should impress us. Since God created us in His image
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(Genesis 1:26), every expression of sacrificial and unselfish love must be tied back to God. Even when the non-Christian does something that is a momentary manifestation of such unselfishness, they are demonstrating by such an action that they are made in the image of God--even though they might deny it. Without God's revelation (the Bible) and its universal influence man would have probably never learned what constitutes true love. “And everyone”: “The writer is here showing how the claim of the new birth may be tested...Love is the one characteristic of the Christian religion which it is impossible to counterfeit!” (Woods p. 294). A natural fruit of salvation, of the new birth is ‘love’ (Galatians 5:22-24). Observe that one is not born again by "loving". Just because a non-Christian may rise up and manifest unselfish love on an occasion, doesn't mean they are a child of God. Rather, it demonstrates: (a) They are created in the image of God (James 3:9). (b) Non-Christians aren't depraved and opposed to all good. (c) Even nonChristians can see the truth. (d) It also proves that God's standard isn't unreasonable and out of reach for mankind. (e) The conditions for salvation are clear, i.e. hearing, faith, repentance, confession and baptism. Marshall notes: “Through the preaching of the gospel men are well aware of the obligation to love one another, and they may be influenced by this preaching even though they fail to respond to the call to believe in Jesus Christ. Human love, however noble and however highly motivated, falls short if it refuses to include the Father and the Son as the supreme objects of its affection. It falls short of the divine pattern it cannot be put into the balance to compensate for the sin of rejecting God” (p. 212). “That loveth”: Present tense, persistence in loving. “Is begotten of God”: John 13:35 “By this shall all men know that ye are My disciples, if ye have love one to another”. Remember that every time we see the phrase "begotten of God", it includes the truth that one is baptized in water to become a Christian (John 3:5; Mark 16:16). “And knoweth God”: Another response to the Gnostics, who claimed to "know" God better than all others. The man that loves "understands" what God is all about and what God expects of His creation. The man who does not love, and yet claims to be a Christian, does
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not even understand the God he professes to serve. 1John 4:8 “He that loveth not knoweth not God; for God is love” “He that loveth not knoweth not God”: The same truth as found at the end of the previous verse, but now put in the negative. “He who does not continue to love does not know God” (Woods p. 295). “The argument is plain and compelling. For the loveless Christian to profess to know God and to have been born of God is like claiming to be intimate with a foreigner whose language we cannot speak, or to have been born of parents whom we do not in any way resemble” (Stott p. 161). “Conversely, a stranger to love is a stranger to God” (Gr. Ex. N.T. p. 191). “For”: The reason why the loveless Christian doesn't know God, the reason why love is such a vital test of one's relationship with God. “God is love”: “Love makes up the nature of God, such as ‘light (1:5) and ‘Spirit’ (John 4:24). John does not say that ‘Love is God’, the terms are not interchangeable” (Robertson p. 232). This truth assures us that all of God's dealings with us proceed from love, i.e. God always does that which is in our best eternal interest. Hence, God's commands are always for our "good" (Deut. 6:24). Barclay notes: (A) “It is the explanation of Creation. Sometimes we are bound to wonder why God created this world. To God the world has been a heart-break (Genesis 6:5-6). The answer is that God created the world because creation is essential to the very nature of God. If God is love, it means that God cannot exist in lonely isolation. Love, to be love, must have someone to love (B) It is the explanation of FREE-WILL. Unless love is a free response it is not love...Love is of necessity the free choice and the free response of the heart; and, therefore, before men could love God in any real sense of the term, their wills had to be free (C) It is the explanation of PROVIDENCE. Had God been simply mind and order and law, He might, so to speak, have created the universe, wound it up, set it going, and left it. He might have used it as a man uses a machine, never paying any regard to it unless something goes wrong (D) It is the explanation of redemption. If God were only law and justice, He would simply leave men to the consequences of their sin (E) It is the explanation of the LIFE BEYOND. If God were simply Creator, then men might live their brief
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span and die for ever” (pp. 117-118). “The Gnostics believed and taught that God was immaterial spirit and light, but to the truth that God is love they did not attain” (Stott p. 160). This statement also infers: (a) Every judgment found in the O.T. and N.T., even those which consumed people, were motivated by justice and love. Remember, love not only tries to warn and save the sinner, but love also must try to protect others when the sinner refuses to repent. (b) Love doesn't condone sin (3:6). (c) Love never makes the argument that one can have a relationship with God and at the same time set aside the laws of God (1 John 3:22-24). 1John 4:9 “Herein was the love of God manifested in us, that God hath sent His only begotten Son into the world that we might live through Him” “Herein”: “By This” (NASV). Referring to what follows. John now offers a proof that God is Love. “Was the love of God”: “God's love to us has been revealed in this way” (Gspd). “In this was the love of God clearly shown toward us” (Mon). “There have been and are many manifestations of the love of God” (Stott p. 161). “Manifested”: Revealed and demonstrated. “In us”: “In our case” (ASV). “That God hath sent His only begotten Son into the world”: “God has shown His love for man in many ways: in creation, in His care for His natural creatures, in His providential working in history, especially in Israel's history. But there is one supreme act which made the love of God manifest among us” (Roberts pp. 112-113). “That we might live through Him”: The incarnation led to the atonement. “All other demonstrations of love lose their luster beside this (Ephesians 3:18f)” (Roberts p. 113). We can only "live through Him". Jesus is the only access to spiritual life (John 14:6; Acts 4:12). Jesus came into the world to die for our sins (Luke 19:10). The death of Jesus was not a last minute idea. Jesus did not come into the world to reign as an earthy king. Rather He came to die and then reign as king over a spiritual kingdom (Ephesians 1:20-23). “The coming of Christ is, therefore a concrete, historical revelation of God's love, for love---is self-sacrifice, the seeking of another's positive good at one's
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own cost.” (Stott p. 162). “Might live”: One can ignore this loving offer of God’s Son. Compare with John 3:16. “His only begotten Son”: “Single of its kind, only. Used of Christ, denotes the only Son of God or one who in the sense in which He himself is the Son of God has no brethren” (Thayer p. 417). “Indicates that as the Son of God He was the sole representative of the Being and character of the One who sent Him. The expression also suggests the thought of deepest affection (Genesis 22:2)” (Vine p. 140). “Also unique (in kind), that is the only example of its category” (Arndt p. 527). “The only one of its kind, unique. Of the same nature, related. ‘Monogenees’ actually is a compound of the word. ‘Monos’ (alone), and the word ‘Genos’ race, stock, family. The Son is the Only one of the same stock, race, family as that of the Father” (Was Christ God? Zodhiates pp. 20-21). “Jesus is not only God's Son, which connotes derivation, relationship, but the Father's unique Son, which is John's way of expressing the Lord's qualitatively superior sonship” (Zond. Ency. "Only Begotten" p. 539). Since Christ is the only one of His kind, then He isn't a created being--for everything else is created (John 1:1-3; Colossians 1:16). Thus the word "begotten" doesn't mean that Christ had a beginning. In fact the word “begotten” in this the phrase “only-begotten” really has nothing to do with a having a beginning. Rather it is talking about His only Son, a Son of which there is no other like Him. Jesus is a Son of God in a sense that is unique, just like Isaac was the unique son of Abraham (Hebrews 11:17). Consider the following passages (John 1:14,18; 3:16,18). The whole question of the Virgin Birth of Jesus need not afflict the average man. If Jesus was unique, unlike any other person, it is not illogical to believe that His birth was unique. The Jews clearly understood that when Jesus claimed to be the Son of God, that He was claiming equality with God (John 5:17-18; Matthew 26:63-66). Thus we find that God gave the "best". “He loved us and sent His Son to rescue us, not because we are in any sense lovable, but because He is love. So the greatness of His love is seen in the costliness of His self-sacrifice for the wholly undeserving (Romans 5:7,8)” (Stott p. 163). God just didn't send anyone to die for our sins, but the only one of his kind, the most precious and unique.
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1John 4:10 “Herein is love, not that we loved God, but that He loved us, and sent His Son {to be} the propitiation for our sins” “Herein is love”: “In this is love” (NASV). “Not that we loved God”: “This love was the result of no act on our part, but was antecedent to the love we now have for Him” (Woods p. 297). God's love for us, was not shown because we had done something or exhibited qualities by which He was motivated to love us. God didn't send His Son because we 'are so loveable (Romans 5:8). “But that He loved us, and sent His Son”: “Here is evidence of the falsity of the theory of the creeds that God was angry with man and that Jesus came to appease the wrath of a vengeful God” (Woods p. 295). “When we look at Jesus we see two things about the love of God. (a) It is the love which holds nothing back...God was prepared to give His dearest one, to make a sacrifice beyond which no sacrifice can possibly go (b) It is a totally undeserved love...the wonder is that God loves poor and disobedient creatures like us” (Barclay pp. 115-116). “Let no man think that any higher manifestation of love than this can be found. It is not in any love of man for his maker, but in His makers love to him” (P.P. Comm. p. 103). In view of such truths: (a) How can even allow ourselves to think that we can give God the bare minimum of our time, talents and prosperity? How can a man be stingy with such a loving God? (b) How can we hold a grudge? And how can we argue that we aren't going to try to help someone unless they first make the request for help? Like God, we must take the first step, even towards our enemies (Matthew 5:46-48; Ephesians 2:1-5; Titus 3:3-5). “Propitiation for our sins”: True love doesn't conceal or excuse sin, rather it offers the remedy. Divine love didn't overlook our sins, rather, it moved the Father to send His Son to die for our sins, so that forgiveness could be possible. Love must call sin, "sin", and love must bring the true answer for our sins, rather than a human excuse. There is no love present when people try to water down the sins mentioned in the Bible. Note should be taken of the important truth that this "propitiation" in Christ does not originate, as in heathen worship, with the one who brings the sacrifice. Rather God Himself,
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motivated by love and mercy, provided the sacrifice as a free gift. God propitiated Himself. 1John 4:11 “Beloved, if God so loved us, we also ought to love one another”. “If God so loved us”: The application is now made. “If”: “Phrasing the application with an ‘if’, directs the attention to the inference based on that which had just been written” (Woods p. 297). “So loved”: In such measure (John 3:16; 1 John 3:1; Romans 8:32). It was a love that was universal, that did not spare, that gave the best, that sacrificed, and which loved despite the fact that the majority of mankind (the object of such love), was in outright rebellion to God. “We also”: John includes himself in the application. “Ought”: If God, Holy and Righteous can love sinful me, then certainly I am without excuse for not loving my brother. “No-one who has been to the cross and seen God's immeasurable and unmerited love displayed there can go back to a life of selfishness” (Stott p. 163). How can I harbor resentment, bitterness and envy in my heart towards another Christian, in view of the unmerited forgiveness that has been expressed towards me? To do otherwise would be to play the part of the most ungrateful person who has ever lived (See Matthew 18:21-35; 2 Cor. 5:14-15). There is no such thing as a relationship with God that is divorced from obligations to love others. “To love one another”: The natural thought would have been, "we also ought to love God". Yet John takes this for granted. He immediately jumps to the needed application. “To love”: “Keep on loving” (Robertson p. 233). Seeing that God's love for us doesn't cease, then, our love shouldn't wane either. When we grow tired of our brethren or get frustrated with them, to the point that it effects our relationship with them--we need to remember that such will cause God to grow tired of us! (Matthew 6:14-15). 1John 4:12 “No man hath beheld God at any time: if we love one another, God abideth in us, and His love is perfected in us” “No man hath beheld God at any time”: That is, God in His natural state as pure Spirit (John 4:24; 1 Timothy 6:16). Throughout the Bible people have
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had various glimpses of God's glory, i.e. the burning bush, and Jesus was God in the flesh (John 1:18). Yet to see God completely and fully manifested in His natural state--no man has seen as yet (Revelation 22:4). “If we love one another, God abideth in us”: John isn't arguing that loving an invisible being is impossible. Rather, he is arguing that one of the ways to know that you have a relationship with the God whom you can't see, is to manifest the same type of love which was manifested by God Himself. Sacrificial giving that always puts the spiritual well-being of others as the top priority in the way that we relate to them. “God abideth in us”: In the sense that God is influencing us through His revelation (1 John 2:14,24; 2 John 2,9). Our love for our brethren is evidence that we are allowing God to rule our lives, that our relationship to God is one of willing and grateful subjection, as it should be. “And His love”: The type or quality of love that He demonstrated. “Is perfected in us”: “To bring to an end, bring to its goal or to accomplishment” (Arndt p. 809). God's love is also perfected (mature, complete) in us when we obey His Word--because we love everything about Him including what He says (1 John 2:5). When we start loving others unselfishly, sacrificially and in accord to the best interest of their eternal welfare---then we are loving in a complete and mature sense. We are loving even as God loves. The Gnostics as others have claimed some mystical experience with God, or even "seeing God" and having visions of God. “John turns his back on mystical experience as the high point in religion. Not for him retreat from the world of men into the privacy of a vision of God. On the contrary, it is only when a person loves his fellow-Christians---on a very practical level (3:17f)--that he fully experiences the love of God...We cannot find God by withdrawing from the world and its obligation to love one another” (Marshall pp. 217-218). Again, keeping the commands of God and loving our brethren--two truths which cannot be divorced from true religion (3:23). 1John 4:13 “hereby we know that we abide in Him and He in us, because He hath given us of His Spirit” “Hereby”: “By this” (NASV). “This is how we may be sure we remain in Him” (Mof). John has given various objective benchmarks by which we can judge
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our standing with God (1:7;2:3,5,10,29; 3:24; 4:2,7). “We know”: John repeatedly stresses that we can know where we stand with God (2:3,5,1314,29; 3:19,24; 5:2,20). “That we abide in Him and He in us”: Jesus spoke of this same truth (John 15:4 “Abide in Me, and I in you”). This is the language of fellowship with God. Observe that God isn't literally in us--no more than we are literally inside God Himself. “Because He hath given us of His Spirit”: Compare with 3:24. The Holy Spirit greatly assists in our "knowing" that we have a relationship with God, because: (a) The Holy Spirit has revealed all the particulars of this relationship, i.e. what to do to become a Christian. (b) And, the Holy Spirit also revealed all the foundational facts in this section, i.e. Jesus died for the sins of the undeserving and the love that we must practice is this type of unselfish, giving love. Thus when we compare our efforts to love with the standard revealed we know where we stand (Romans 8:16). Without the revelation given by the Spirit (Ephesians 3:3-5), we would be completely in the dark concerning all of the above. In fact, we probably couldn't even come close to properly defining what it means to "love" our brethren. Woods notes: “The word of truth--the gospel is the instrument by which the Spirit exercises his influence on both saint and sinner. Thus, as one receives the truth into his heart and allows it to motivate his life he is, to this extent, motivated and influenced by the Spirit, and enjoys his abiding presence. This is, of course, not to be interpreted as meaning that the Holy Spirit is the word of truth; the Holy Spirit uses the word of truth as the medium by which he influences...The Spirit prompts love for others through the instruction which he has given in the scriptures...If it is the Spirit, independent of the word of truth which produces such love, why was such instruction given? Why, indeed, is there teaching on any theme if all faithful children of God, then and now, possess a measure of the Spirit from which they derive (independently) such instruction?” (pp. 300-301). 1John 4:14 “And we have beheld and bear witness that the Father hath sent the Son {to be} the Savior of the world”
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“We have beheld”: “View attentively, contemplate. It signifies more earnest contemplation than ordinary verbs for to see, a ‘careful and deliberate vision which interprets’” (Vine p. 115). “The emphatic ‘we’, clearly means, ‘we apostles’, and ‘beheld’ implies contemplation with bodily eyes. The invisible God cannot be seen (4:12), but the incarnate Son has been visibly seen and contemplated” (P.P. Comm. p. 104). “And bear witness”: The same idea as is found in 1 John 1:2-3. “And were thus qualified to bear testimony to the fact that the Father had indeed sent the Son in the world” (Woods p. 308). The office of an apostle was to "bear witness", they were the eyewitnesses (Luke 24:48; Acts 1:8,22; 2:32; 3:15; 5:32; 10:39,41; 22:15). Observe how this testimony is linked with the mention of the Holy Spirit in the previous verse. The apostles were able to give us testimony, and to recall what they had "beheld" with infallible accuracy, because the Spirit guided them in their recording of what had happened (John 14:26; 15:26-27). “Savior of the world”: Jesus died for all (2:2); which cuts at the heart of any Calvinistic idea of predestination. In addition, being the Savior of the world demands that if anyone is going to end up saved on this planet--then they need to come to Jesus. There is no Savior besides Jesus and there is no salvation found in any other person or religion. In this we find motivation to bring the gospel to those in the world: (a) The world is lost, therefore the Christian can never take his or her values from the world. Rather we need to take God's values to the world. (b) The world often tries to argue, 'We are Ok, just leave us alone, keep your religion to yourselves.' But Jesus died for the world, therefore the world (everyone in the world) has an obligation to listen to the gospel. (c) The other religions of the world cannot offer salvation! 1John 4:15 “Whosoever shall confess that Jesus is the Son of God, God abideth in Him, and He in God” “Whosoever”: Which means that anyone can confess, if they so desire. The evidence that Jesus is the Son of God is within reach of every individual. And the evidence is so clear, strong and overwhelming that anyone can see it.
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“Shall confess”: 1 John 2:23; 4:2; Matthew 10:32-33; Romans 10:9-10). Remember that the word "confess" infers that you confess everything about Jesus which the bible claims for Him. That you completely agree with God's assessment of Jesus. The word "confess" here is in the aorist tense, which seems to imply a single and decisive confession that one continues to embrace. “Jesus is the Son of God”: Another attack upon the error of the Gnostics. The person named Jesus is the Son of God, there being no distinction between the human Jesus and the Divine Christ. And remember, the title “Son of God’ is a title indicating the Deity of Jesus (Matthew 26:6365). In the context, the only way that a person can confess that Jesus is the Son of God is for that person to first hear the message originally delivered through the apostles (4:14). “The fact that the false teachers and their followers will no longer confess Jesus as the Son of God (though they may at one time have believed it and have confessed it) is proof that they no longer have this fellowship with the Father and Son” (Roberts p. 119). Such a confession also demands a life of obedience to back it up or make it meaningful (Matthew 7:21-23). John isn't talking about a religion of mere lip service. “Implied in the confession is, of course, the complete surrender of the will to the Lord, such surrender expressing itself in willing obedience to his commands” (Woods p. 302). 1John 4:16 “And we know and have believed the love which God hath in us. God is love; and he that abideth in love abideth in God, and God abideth in him” “And we know and have believed the love which God hath in us”: “We know and continue to believe” (P.P. Comm. p. 104). “We have arrived at this knowledge, and continue to possess it, and have believed and continue to do so” (Woods p. 303). The only way that they have come to "know" and "believe", is through the teaching revealed through the apostles. A confession of Christ is rooted in believing in the facts recorded by the apostles. Thus, if the Bible has been corrupted (as claimed by many), then a confession of Christ is impossible. In fact, it would be impossible to confess
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"anything" about Christ. “The love which God hath in us”: “In our case” (ASV side reference); “for us” (NASV). Carefully note that objective historical evidence lies behind this statement. The sending of Jesus and the death of Jesus for our sins was a historical evident that was beheld by eyewitnesses. “God is love”: (4:8) “He that abideth in love, abideth in God, and God abideth in Him”: “And he who continues to love continues in God and God continues in him” (Ber). Communion, fellowship with God is only possible if you are willing to practice (abide in) the type of love that God Himself manifested for sinners. God is having an influence upon the person who learns and applies such a love in his or her life. Observe what the Christian must believe. It isn't enough to believe some things about God or some things about Jesus. One must believe that Jesus was sent from God, that Jesus is the Son of God and that His death was a manifestation of God's love. “He who does not really believe that Jesus was the Christ, the Son of God, may believe some things about God, but he cannot perceive the kind of love which John sees inherent in the gospel story. To reject the incarnation is to disbelieve the unique love of God” (Roberts p. 120). 1John 4:17 “Herein is love made perfect with us, that we may have boldness in the day of judgment; because as He is, even so are we in this world” “Is love made perfect with us”: “It is through this that love has attained its perfection in us” (TCNT). “Perfect”: “Means that love has reached its true end or purpose in our lives: it has come to its desired development or maturity” (Roberts pp. 120-121). When we have confidence in the day of judgment--love has reached its goal. “That we may have boldness”: “Confidence” (NASV). “Courage, confidence, boldness, fearlessness” (Arndt p. 630). “In the Day of Judgment”: John has already spoken of such confidence (1 John 2:28). “That day will be one of shame and terror for the wicked, but not for the redeemed people of God. Our confidence...is a sign that our love is made perfect. It is grounded upon the fact that as he is (i.e. Christ), so are we in this world” (Stott p. 169). “Because”: The reason for such confidence. “As
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He is”: As Jesus is. “Even so are we in the world”: Since God is love, God will not condemn those "like Him". “He is the embodiment of perfect love; those who follow Him as their pattern and guide may be sure of His approval and acceptance in the day when all shall stand before their judge” (Woods p. 304). 1John 4:18 “There is no fear in love: but perfect love casteth out fear, because fear hath punishment; and he that feareth is not made perfect in love” “There is no fear in love”: The "fear" under consideration is "terror, dread, slavish fear"(Arndt p. 863). We are not talking about godly fear, i.e. reverence and respect (2 Cor. 7:1; Eph. 5:21; Phil. 2:12). “Perfect love casteth out fear”: “Drives fear out” (Vincent p. 361). “Perfect love harbors no suspicion and no dread” (Robertson p. 235). “We can love and reverence God simultaneously (cf. Heb. 5:7), but we cannot approach Him in love and hide from Him in fear at the same time. Indeed, it is by love for God that a false cringing fear of God is overcome” (Stott p. 169). What a benefit! If we apply what God teaches, if we give up our stubbornness, we can look forward to the future. Optimism in the future is the sign of the Christian who loves! “Because”: The reason why dread and love and incompatible. “Fear hath punishment”: The word hath means, “implies, involves, suggests”. “Note the present tense ‘hath’, the punishment is present. Fear by anticipating punishment has it even now. Fear carries it's own punishment” (Vincent p. 361). “It is the day of judgment and fear in reference to that day that is under consideration; and fear of punishment is in itself punishment by anticipation” (P.P. Comm. p. 105). “And he that feareth is not made perfect in love”: The same truth expressed in the beginning of the verse is now repeated. “The fear that is absent from genuine love is that fear of the whip in the hands of the master; the dread of the chastisement which comes to the disobedient. The child, aware that punishment is deserved and is pending, suffers before the lash is felt” (Woods p. 305). “To fear is to begin to suffer punishment already. Once assured that we are ‘as he is’ (17), God's beloved children, we cease to be afraid of Him” (Stott pp. 169-170). Mature love
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doesn't cast out reverence, respect and standing in awe of God and His Word. “Fear where there is no reason for fear is unnatural” (Roberts p. 122). Thus the person who "fears" the judgment day is inferring that there is something in their life that isn't right with God. “The dread of punishment may deter men from sin; but it cannot lead them to righteousness” (P.P. Comm. p. 105). “Fear is the initial, elemental motivation; love--a rational sense of values...is the mature motivation. Love grows, matures, and displaces fear. Fear is no longer the deciding factor. Eventually, if there were no hell, love would still obey. Love of truth demands truth; love of God compels worship; love of right requires righteousness” (Plain Talk 18/8/6). 1John 4:19 “We love, because He first loved us”. “We Christians do not fear, but love. Yet this is no credit to us. After God's love in giving his Son for us it would be monstrous not to love” (P.P. Comm. p. 105). “The thought is that the amazing love of God in Christ is the inspiration of all the love that stirs in our hearts. It awakens within us an answering love...a grateful love for Him manifesting itself in love for our brethren” (Gr. Ex. N.T. p. 192). “Our great characteristic if we are Christians, he says, is not that we fear, but that we love. God's love was primary; all true love is a response to His initiative” (Stott p. 170). 1John 4:20 “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, cannot love God whom he hath not seen” “If a man say”: Compare with 2:4. “Hateth his brother”: “And keeps on hating” (Robertson p. 235). “He is a liar”: Blunt and to the point. “Cannot love God whom he hath not seen”: “Ordinarily it is easier to love that which is seen and near; if, therefore, one fails in the easier task of loving that which is seen...his brother...he will obviously fail in the more difficult task of loving God” (Woods p. 306). His brother would naturally be demonstrating the qualities of the Fathe. If you despise the character of the child, you cannot love the Father whom the child is patterned after. Jesus taught the same
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truth. Love for God and love for others cannot be separated (Matthew 22:3740; 25:40). “Love for God does not only express itself in a confident attitude towards Him, devoid of fear, but in a loving concern for our fellow Christians (cf. 3:14). The perfect love that casts out fear, casts out hatred also” (Stott p. 170). “The verb indicates not only that he ‘can’ see his brother, but that he HATH SEEN him...he has him ‘continually’ before his eyes..with ample opportunity to serve him..It is obviously easier to love and serve a visible man than an invisible God, and if we fail in the easier task, it is absurd to claim success in the harder...It is easy to deceive oneself. The truth, however, is plain. Every claim to love God is a delusion if it is not accompanied by unselfish and practical love for our brethren” (Stott p. 171). 1John 4:21 “And this commandment have we from Him, that he who loveth God love his brother also” “This commandment have we from Him”: Love isn't merely an emotion-Love is a direct command from God. How can we claim to love God, when we are ignoring His command? (John 13:34-35; 14:15; 15:13). To love God is to obey all of His commands, including the command to love our brothers. “Love for God and for our brother form one single commandment (1 John 3:23)” (Stott p. 171). “The lesson is still needed for modern readers. It is easy to have a kind of love for God which does not recognize the obligation to love one another. Such love for God falls short of being real love for him, since it fails to obey his commandments” (Marshall p. 226).
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