Notes (NET Translation)
7 Dear friends, let us love one another, because love is from God, and everyone who loves has been fathered by God and knows God.
Given the theme of the passage, it is appropriate that John addresses the readers as “beloved” (agapetoi; also in v. 11). “One another” refers to fellow Christians. God is the source of love. Our love for each other reflects our spiritual parent. The knowledge of God in this passage is a relational knowledge.
8 The person who does not love does not know God, because God is love.
Lovelessness is godlessness, at least in the sense of not knowing God. This is because love is a part of God’s nature. The statement, “God is love,” is not tautological so it is not correct to say, “Love is God.” The point is that God acts as one who loves.
9 By this the love of God is revealed in us: that God has sent his one and only Son into the world so that we may live through him.
In this verse the “love of God” is the love God has for us. The phrase en hemin (“in us”) could also mean “to us” or “among us”, perhaps referring to the public ministry of Jesus. The concept of God sending his Son implies the pre-existence of the Son. The term monogenes (“one and only”) indicates the Son’s uniqueness. One purpose of the incarnation is to provide eternal life that produces love.
10 In this is love: not that we have loved God, but that he loved us and sent his Son to be the atoning sacrifice for our sins.
God’s love for us is primary (not vice versa). Our love for each other is but a reflection of and response to God’s love. The selfless love of the Son is an example for us (v. 11). A second purpose of sending the Son is to provide forgiveness of sins through his atoning sacrifice.
11 Dear friends, if God so loved us, then we also ought to love one another.
Once again, agapetoi could be translated “beloved”. “The command to love in 4:11 is presented as the effect of God’s prior action in sending and sacrificing his Son (4:10).”1 “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.”2
12 No one has seen God at any time. If we love one another, God resides in us, and his love is perfected in us.
No one has seen God as he really is (cf. 1 Jn 3:2). OT theophanies were displays of God’s glory or of the angel of the Lord appearing in human form. God reveals himself in the love Christians have for each other.
“Perfected” in 4:12 is unlikely to refer to a state of sinless perfection in believers, which John has already rejected. Nor is John suggesting that there is something imperfect in God’s love (subjective genitive) that believers by loving bring to perfection or fill out. The root of the perfect participle τετελειωμένη (teteleiōmenē) means “to finish, complete, or bring to the desired outcome” (cf. John 4:34; 5:36; 17:4). John speaks here not of perfect people but of God’s already pristine love finding its fullest possible earthly expression as people respond to the message of Christ and reach out to one another as a result.3
13 By this we know that we reside in God and he in us: in that he has given us of his Spirit.
We come to know we have the Spirit because we acknowledge that Jesus is the Son of God (v. 15) and because we live in love (v. 16).
There is no indication here of magical impartation of purely cognitive data. This might be the case if John were speaking of some mysterious infusion of knowledge that readers had no natural means of acquiring. But John’s doctrine of the Spirit, if his Gospel is any indication, makes no such assertion about the Spirit’s operation. The Spirit is closely correlated with Jesus’s words or teaching, which are called “Spirit” and “life” (John 6:63). John speaks of “the Spirit of truth,” concealed from the world’s view but recognized by the Eleven because of his abiding presence with them (14:17; cf. 15:26). This Spirit teaches the first disciples and calls to mind the words of the earthly Christ (14:26). God sent the Spirit to instruct Jesus’s first followers in things they did not understand at first but would need to know later (16:13). Strecker (1996: 158) rightly speaks here of “the spirit of right knowledge.”
In 1 John 4:13 John speaks of the Spirit’s role in believers’ assurance that God is indeed in their midst as they reach out to others with the divine love that has touched them. Soteriologically, John is not a synergist (cf. Yarbrough 1995), but this does not mean there is no synergy between God and his people as he gives and they, receiving, respond. The Spirit is the link, even agent, who permits believers to see this reciprocity for what it is: a token of God’s very presence among them, assuring them of the veracity of the message they have received and the importance of the ethic they are being called to embrace. First John 4:13 encourages them, then, with the apostolic insight that it is divine presence and not merely human impulse that moves them to selfless regard for each other. Within the discourse this is not merely an interesting theological observation; it rather raises the stakes of the imperatives of 4:7 and 4:11 by implying that failure to love would be to grieve if not completely spurn the Spirit of God. In John’s cognitive universe of interconnected divine being and beings, that would be to spurn Father and Son as well.4
Note this verse says he has given us of his Spirit, not that he has given us the Spirit. Strecker appears to take this to mean the Spirit is not exhausted in the gift to the believer.
14 And we have seen and testify that the Father has sent the Son to be the Savior of the world.
John again appeals to his being an eyewitness to the Son (1:1-4). “We” refers to fellow eyewitnesses or apostles.
In this context, the salvation of the world is not explained in detail. It is clear, however, that, in the author’s conception and in harmony with his tradition, the sending of the Son means liberation from sin (cf. 2:2), brings human beings salvation from the nothingness of the world (2:15) and from death (3:14; cf. John 5:24), and gives them the gift of life (1 John 1:1–2; 3:14; 5:11–12; cf. John 1:4; 3:15–16, 36; 4:14, and frequently). Hence, the Son of God is the foundation and source not only of life but also of agapē, which is revealed in him and is the model of love for others (1 John 3:16).5
This title [Savior of the world] serves as one of the strong evidences for the doctrine of unlimited atonement. “There is no limit to his mission to save, and no limit to its success, excepting man’s unwillingness to accept salvation by believing on the Savior” (Plummer, 104). “World” here cannot mean “the elect” or be limited to justified saints, present and future. Rather, this continues the concept introduced in 1 John 2:2, with “our sins” and the “whole world” juxtaposed while both experience Jesus’ propitiation. Further, John’s choice of “the world” and “whoever” in John 3:16 argues against any limitation of Christ’s work to the elect. Both uses of κόσμος are universal in nature. In 1 Tim 2:3–6 Paul describes God as Savior “who desires all men to be saved” and Jesus as Mediator between “God and men,” not God and believers or the elect.6
15 If anyone confesses that Jesus is the Son of God, God resides in him and he in God.
Here, confession is more than a simple mental declaration. It is allegiance to the Son of God and accepting the gift of eternal life.
The phrase “Son of God” appears several other times in 1 John (3:8; 5:5, 10, 12, 13, 20; see exegesis of 3:7–8). In addition Jesus is called “Son” (with God as his Father) in many other passages (1:3, 7; 2:22, 23, 24; 3:23; 4:9, 10, 14; 5:9). To confess (see exegesis of 1:9; cf. 2:23 and 4:2–3) that Jesus is God’s Son here means to regard, obey, and commit to Jesus as the writer of this epistle and other true believers do. I have frequently noted that there is a threefold texture to the faith that John commends in this epistle: pistic, ethical, and agapic. While none of these three qualities exists in pure form without the other two, the first is primarily doctrinal, the second behavioral, and the third relational (see exegesis of 2:1a). In 4:15 stress is on the doctrinal. John’s declarative invitation is extended to the person whose confession is true to who Jesus really was and is. “The abiding of God within is confined to those who can make this Johannine profession of faith” (Sloyan 1995: 47).7
The reciprocity of God’s abiding in believers and believers in God does not refer to any mystical indwelling. What is expressed is a close, personal relationship between believers and God.8
This verse serves as a reminder that one must believe in Jesus as He is revealed, not as He is fictionalized by false teachings. It is not just the “name” alone that saves, but the person behind that name when correctly understood. I do not mean to say by this that a person must be conversant in orthodox Christology to be justified, but that whatever he or she knows about Jesus must be true. Muslims believe Jesus was a prophet. However, their denial of His deity and Sonship keeps them from believing in the real Jesus. A Hindu might believe Jesus is a god along with their other gods. Their Jesus is not the real Jesus. The Jesus Seminar believes He was a historical figure. Yet the majority of its participants denied His resurrection and conformed Him to their vision of a politically correct Savior. Their redefinition of Jesus certainly keeps them from believing in the real Jesus. In contrast, a five year old child may not understand a whole lot about Jesus. However, when he or she puts faith in Jesus, who rose from the dead and loves the little children of the world, that child of humans becomes a child of God.9
16 And we have come to know and to believe the love that God has in us. God is love, and the one who resides in love resides in God, and God resides in him.
The Greek word translated “believe” in the NET could also be translated “rely” or “trust”. There is a certain confidence in God’s love for us.
Since God’s love is not merely a projection of divine favor from some transcendent realm but the personal, abiding presence of a God whose painstaking care has been demonstrated in the cross of Christ (4:10), his love can be described as “in” his people. God’s acceptance, favor, and affection is vested in and lavished on those who have received his Son.10
17 By this love is perfected with us, so that we may have confidence in the day of judgment, because just as Jesus is, so also are we in this world.
“By this” refers to what precedes (mutual abiding). Love is “perfected” in us in the sense of reaching its completion or goal in us. Love for fellow Christians is evidence of God abiding in us and this results in confidence in the day of judgment.
John has spoken about boldness already in 2:28 and 3:21. Here, as before, παρρησία indicates boldness or confidence in the sense of calm assurance in the believer who is anticipating Jesus’ judgment of the world. It describes that kind of confidence a person has in the presence of a judge when he or she does not anticipate a guilty sentence or a punishment.11
We may also have confidence in the day of judgment because we are like Jesus in some sense even while we are in this world. Exactly how we are like Jesus is debated. The following interpretations are possible and not mutually exclusive:
- It refers to fellowship with God. Just as Christ is in fellowship with God so too are believers. Those in fellowship with God can have confidence in the day of judgment.
- It refers to Christ’s confidence or standing before God that is shared by believers.
- Jesus is the Son of God and believers are children of God. All children of God can have confidence in the day of judgment.
- The love believers show to each other is like the love Jesus showed to his disciples. It reiterates the connection between love and confidence in the day of judgment.
18 There is no fear in love, but perfect love drives out fear, because fear has to do with punishment. The one who fears punishment has not been perfected in love.
The “fear” (phobos) in question is fear of eschatological judgment (v. 17). There is good fear (respect, reverence) and bad fear (dread). This verse speaks of the latter, which is the opposite of confidence (v. 17). With this context in mind one should not conclude that this verse speaks against a healthy “fear of God”, which is spoken of positively elsewhere in the Bible (e.g., Deut 6:13; Isa 11:1; Prov 1:7).
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 (cf. Rom. 8:14–15; 2 Tim. 1:7).12
Perfect love originates in God and was demonstrated in the sending of the Son. This kind of love drives out the fear of punishment at the judgment.
By τελεία John means the love to which he refers is mature, fully developed, and has achieved its purpose in the life of the believer. This is the love of God fully understood by the Christian. They would understand that God has their highest good in mind and so would recognize this even when facing His judgment. However, not all believers understand God’s love and so may experience this fear when anticipating His judgment.
This is similar to the idea of walking in the light. John is now talking about the impact of a believer walking in the sphere of God’s love. When God’s love is fully understood and thereby impacts the life of a believer, it will radically change his or her view of himself or herself. That changed view invokes within each of them a confidence that enables him or her to live in the realm of God’s love and not in the realm of fear. As love fully expresses itself in and through the believer, the maturing process that occurs in turn drives out fear. Still, for some fear is a proper response, under the circumstances of the choices they are making apart from God’s will. However, such choices lead to fear as they anticipate God’s response.13
If a believer fears punishment from God he has not been “perfected in love”. But this does not mean he is not saved. It means he lacks understanding of the love of God.
19 We love because he loved us first.
This verse repeats the thoughts of vv. 7 and 11. “We” contrasts with the “one who fears” in v. 18. It seems that this verse is stating a fact instead of making a command. The kind of love in mind may be either love for God or love for fellow Christians. A double meaning is also possible.
20 If anyone says “I love God” and yet hates his fellow Christian, he is a liar, because the one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen.
The phrase “if anyone” is reminiscent of Jesus’s words in the Gospel of John (6:51; 7:17; 7:37; 8:51; 10:9; 11:9; 12:26, 47; 14:23). Love of God and love of fellow Christians belong together. Note that “hates” and “does not love” are equated. Love is an activity, not an attitude or emotion.
That it is ludicrous for a person to say he loves God while he hates his brother should be clear from the fact that he can see his brother but cannot see God. Indeed, the verb indicates not only that he ‘can’ see his brother, but that he has seen him (heōraken); he has him ‘continually before his eyes’ (Plummer), with ample opportunity to serve him in love. It is obviously easier to love and serve a visible human being than an invisible God, and if we fail in the easier task, it is absurd to claim success in the harder. ‘It is a false boast when anyone says that he loves God but neglects His image which is before his eyes’ (Calvin). As Dodd points out, this ‘cannot’ expresses not so much the person’s incapacity to love God, as the proof that he does not. It is easy to deceive ourselves. 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 brothers and sisters (3:17–18).14
The parenetic intention is undeniable: the community’s attention is directed to the existing reality, the needs of their brothers and sisters (cf. 3:17). This implies a rejection not only of Docetism but of every form of mystical adoration and vision of God that employs religion as a pretext for withdrawing from the demands of the social situation. As this danger is commonly present in Christian communities, and therefore to be presumed among the readers of 1 John, it is understandable that this passage impresses on them the unbreakable connection between love of God and love of the sisters and brothers. This occurs in a negative formulation in v. 20 (μὴ, οὐχ), and takes a positive form in the following verse.15
21 And the commandment we have from him is this: that the one who loves God should love his fellow Christian too.
“From him” could refer to God or Jesus (cf. Deut 6:5; Matt 22:36-40; Mark 12:29-31).
Bibliography
Akin, Daniel L. 1, 2, 3 John. The New American Commentary 38. Nashville: Broadman & Holman Publishers, 2001.
Brown, Raymond E. The Epistles of John. New York: Doubleday, 1982.
Derickson, Gary W. First, Second, and Third John. Evangelical Exegetical Commentary. Bellingham, WA: Lexham Press, 2012.
Metzger, Bruce M., ed. A Textual Commentary on the Greek New Testament. Second Edition. Hendrickson Pub, 2005.
Stott, John. The Letters of John. Reprint Edition. Tyndale New Testament Commentaries 19. Downers Grove, Illinois: IVP Academic, 2014.
Strecker, Georg. The Johannine Letters: A Commentary on 1, 2, and 3 John. Translated by Linda M Maloney. Hermeneia. Minneapolis: Fortress Press, 1996.
Yarbrough, Robert W. 1-3 John. Baker Exegetical Commentary on the New Testament. Grand Rapids, Michigan: Baker Academic, 2008.
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Biblical Scholarship 