Exegetical and Hermeneutical Commentary of John 5:42
But I know you, that ye have not the love of God in you.
42. But I know you ] Once more Christ appears as the searcher of hearts; comp. Joh 1:47; Joh 1:50, Joh 2:24-25, Joh 4:17-18; Joh 4:48, Joh 5:14.
in you ] Or, in yourselves, in your hearts. ‘Thou shalt love the Lord thy God with all thy heart’ (Deu 7:5) was written on their broad phylacteries (see note on Mat 23:5), but it had no place in their hearts and no influence on their lives. It is the want of love, the want of will ( Joh 5:40) that makes them reject and persecute the Messiah.
Fuente: The Cambridge Bible for Schools and Colleges
Joh 5:42
Ye have not the love of God in you
The sin of not loving God
I.
WHAT IS IT TO LOVE GOD? Hereunto is required
1. Knowing of Him.
2. Our choosing Him as our portion and sovereign good Deu 26:17; Psa 16:5; Psa 73:26).
3. Our exercising all the acts of love towards Him.
(1) Good will.
(2) Desire of union.
(3) Complacency.
II. HOW ARE WE TO LOVE GOD?
1. With all our hearts (Deu 6:5; Mat 22:37).
2. Above all things (Mat 10:37; Luk 14:26).
3. At all times. Because
(1) Of the infinite perfections of goodness in Himself.
(2) Of His infinite expressions of goodness towards us.
III. HOW DOES IT APPEAR TO BE SIN NOT TO LOVE GOD? Because
1. God has commanded it (Deu 6:5).
2. We have so many obligations to love Him.
3. The want of this turns everything else to sin.
IV. WHO ARE GUILTY OF THIS SIN?
1. They that acknowledge Him not.
2. That think not of Him (Psa 119:97).
3. That long not after Him (Psa 73:25).
4. That rejoice not in Him.
5. That love anything as much or more than Him (Luk 14:26).
6. That love not His (1Jn 4:12; 1Jn 5:1).
7. That do not endeavour to be reconciled to Him.
8. That do not obey Him (Joh 14:15).
V. MOTIVES TO LOVE GOD.
1. It is the first and great command (Mat 22:38).
2. We can perform no duty aright without it (1Co
13:1).
3. It will make all other duties easy and pleasant.
4. Consider how infinitely God deserves our love for what He is in Himself; and also for what He is to us. He
(1) Made us;
(2) Maintains us;
(3) Protects us;
(4) Redeemed us;
(5) Sanctifies us;
(6) Prepares heaven for us.
5. If we love God all things shall work together for our good.
(Bp. Beveridge.)
Marks of the love of God
I. In suggesting various MARKS by which you may ascertain whether you love God or not, I would mention
1. The general bent and turn of your thoughts when not under the immediate control of circumstances. These afford clear indications of the general temper and disposition. It is impossible that such a Being should be absent long from your thoughts unless you are decidedly indifferent to
Divine things; the charge against the ungodly is that God is not in all their thoughts. Consider this, ye that forget God.
2. How you stand disposed to the exercises of religion: if God is the Object of your love you will gladly avail yourselves of the opportunities for cultivating a closer friendship with Him.
3. How you stand affected towards His Word. We can derive no just thoughts of God but from that. All, therefore, who sincerely love Him study that. How I love Thy law; it is my meditation all the day. A neglected Bible is an unambiguous sign of an unsanctified heart.
4. With what sentiments do you regard the people of God? If you do not love the image which you see, how can you love the unseen original?
5. Consider the disposition you entertain toward the Son of God. If ye had loved the Father, ye would have loved Me also.
6. Examine how you are affected by His benefits. These are so numerous and distinguished that they ought to excite our gratitude; and yet are they the only benefits we receive without thankfulness.
7. In what manner are you impressed with a sense of your sins?
8. How are you affected towards this world?
II. Supposing a conviction to be produced that you bare not Gods love in you, let me make the proper IMPROVEMENT.
1. It should be accompanied by deep humiliation.
2. Let this humiliation be accompanied with concern and alarm.
3. This is an awful, but not a helpless state. Jesus is the way to the Fathers heart. (Robert Hall.)
The absence of the love of God
There are some charges which cannot be advanced without exciting the strongest feelings, such as cowardice and falsehood. And yet there are graver charges which excite no emotion, or, if perchance the conscience be aroused to the sense of their truth, anodynes are applied and men return to recklessness and indifference. It was so with the Jews and the allegation of the text, and it is so to-day. Observe
I. THAT THE LOVE OF GOD IS THE PRINCIPLE WHICH OUGHT TO ACTUATE ALL HIS INTELLIGENT CREATURES. Deu 6:1-6 six times repeated and confirmed by JesusChrist.
2. Gods revelations of His character and proceedings, show the reasonableness of this command, for they show His love for the purpose of making us happy. Contemplate
(1) Providence.
(2) The scheme of grace.
3. This should lead us to recognize His claim upon our love.
II. THAT THERE ARE MULTITUDES OF THE HUMAN RACE WHO ARE DESTITUTE OF THE LOVE OF GOD.
1. This is proved from Scripture. How multiplied are the charges against men that they forsook God, departed from, hated, denied Him! Christ said, They have both seen and hated Me and My Father, and Paul, that they are haters of God.
2. This will always be the case where men are left to the influence of their own minds without the counteracting principle of Divine grace.
3. This accounted for by mans fall, which introduced in the human mind a dislike to God and His commandments (Rom 8:7-8).
III. THAT THERE ARE SIGNS BY WHICH THE ABSENCE OF THE LOVE OF GOD MAY BE DETECTED.
1. A rejection of the Divine testimony respecting the Person and work of the Son (see the whole context).
2. The infraction of the judicial or moral commandments of the law Joh 14:21, etc.).
3. Inordinate desires for and pursuit after worldly gain (Mat 6:24; Mat 19:16, etc.; 1Jn 2:15-17; Jam 4:4).
4. Destitution of true practical kindness towards other men (1Jn 3:14, etc.; 4:7, 12, 19).
IV. THAT THOSE WHO ARE DESTITUTE OF THIS LOVE ARE LIVING IN AN AWFUL STATE WITH REGARD TO THEIR ETERNAL INTERESTS. The absence of the love of God
1. Abandons man to the dominion of those passions whose uniform tendency is the production of abasement and sorrow.
2. Excludes men from the favour of God and exposes them to future punishment. (J. Parsons.)
The emptiness of natural virtue
1. Jesus knew what was in man, had a faculty of perceiving what lay under a semblance that would have imposed on other men.
2. In the exercise of this faculty Jesus came forth with the utterance of the text. He saw, in spite of their zeal for the Sabbath and Gods honour, that the Jews had not the love of God in them.
3. It is mortifying to the man who possesses many accomplishments of character to be told that the most essential accomplishments of a moral being is that in which he has no share, and wanting it, he wants not merely obedience to the first and greatest commandment, but the impregnating quality of all acceptable obedience.
4. There is no more useful exercise than that of carrying round this conviction amongst all conditions of humanity. The pride of the Pharisees was opposed to such a demonstration, nor do men of taste, feeling, and morality understand how they should require the same treatment in preparing them for immortality with the profligate.
5. But the Bible everywhere groups men into two classes, with one clear line of demarcation between them, and this we can find out to be in accordance with the actual exhibition of human nature. There are men who do and men who do not possess this love of God.
I. TAKE AN EXTREME CASE, A MORAL MONSTER, who, in addition to every other vicious feeling and practice, can steel his heart against the atrocity of murder. We have no difficulty in assigning his place. It were a monstrous supposition that the love of God were to be found in him.
II. DETACH FROM HIM ONE OFFENSIVE FEATURE. He recoils from murder. Has he thereby become a spiritual man? Is the difference assigned to him due to the love of God? Your consciousness will tell you that the heart has constitutional feelings unaccompanied by any reference to even the existence of God.
III. H this natural recoil from murder be experienced by the man who has no love to God, why may it not be carried further and yet the same love be absent? LET THERE BE THEN A FURTHER TRANSFORMATION. Endow the man with natural tenderness and make him a fair every-day character. Still he only constitutionally revolts from crime without any movement of affection towards God.
IV. PROCEED IN THIS WORK. Conceive of an exquisite softening of affection and tenderness over the whole character. Do these refined sensibilities constitute a spiritual man? The feeling heart if unaccompanied by the love of God is no better evidence than the circulation of the blood.
V. GO STILL FURTHER. Let the heart be filled with upright and honourable principles. But there is a principle of honour in the human mind apart altogether from any reference to God.
VI. But it may be asked, WHAT BETTER EVIDENCE CAN BE GIVEN OF OUR LOVE TO GOD THAN THE EXISTENCE AND PRACTICE OF THESE VIRTUES? It takes us to the bottom of this delusion to observe that though the religious principle can never exist without virtuous conduct, yet such conduct may be due
1. To natural disposition.
2. To a perception of its beauty.
3. To secure friendships.
4. To a perception of it as part of a fashionable deportment.
But it is only when he is virtuous, because it is a prescription of Divine law that there is any religion in it. If you do what is virtuous because God tells you, then only do you give an example of the authority of religion over your practice. God cannot reward you in the capacity of Master when His service is not the principle of it, nor as Judge when your virtue has no reference to His law. And the highest sense of duty towards society will not be received as an atonement for wanting a sense of duty to God. He gave you your virtuous faculties and provided a sphere for their exercise, yet you do not love Him. Conclusion:
1. Virtue without religion, from the want of an adequate motive, is at best imperfect and breaks down under the severe pressure of temptation. Christian virtue sustained by the love of God is invincible, perpetual, permanent.
2. If Scripture and all experience are on the side of our text, should not this be turned by each of us to personal account?
3. The love of God may be, and can only be, shed abroad in the heart by the Holy Ghost. (T. Chalmers, D. D.)
Anathema Maranatha
(in conjunction with 1Co 16:22):–Our Lord is remonstrating with the Jews for their desire to slay Him. By taking His life they would be taking their own (Joh 5:40). This was attempted under the pretence of love to God. Our Lord here exposes its hollowness. The other verse is a prediction of the inevitable consequence of impenitence. In 1Co 12:3 Paul tells us that the Jews called Jesus Anathema, i.e., a person devoted to destruction. How He turns their doctrine upon them! It is not Jesus who shall be destroyed, but those who do not love Him.
I. THE MIND DELIGHTS IN SOME SPECIFIC AND ABSORBING PURSUITS, and the range of its search will widen, and its standard rise in proportion to the purity, reverence, and the devoutness of the desire.
II. THIS TENDENCY FINDS ITS REWARD IN THE CONTEMPLATION OF THE HIGHEST GOOD. Finite intelligence can rest only in its infinite source.
III. THE PATHWAY TO SUCH AN ISSUE IS OPENED IN THE GOSPEL.
1. With unobtrusive step. There is no vulgar ceremonial, no wild or harsh Eureka.
2. With surprising grace.
3. With convincing luminousness. Christ is the Way, the Truth, and the Life.
4. With unembarrassed access. Willinghood is the only condition. The Spirit and the Bride say, Come.
IV. THE REVELATION WHICH THE GOSPEL MAKES IS THE GREAT MORAL TRIBUNAL AND TEST.
1. It tries our estimate of law. He who underrates the gospel lowers the standard of the law. A low estimate of moral law means a low estimate of God.
2. It tests our reverence for God. The mind which shrinks from the obligations of the gospel is deficient in its veneration for the Supreme.
3. It tests our susceptibility to transcendent worth. Without a sense of our utter worthlessness there can be no appreciation of Christ. Any sense of personal righteousness detracts from our estimate of His. Just as a man dwindles in His own esteem Christ rises and expands. Christ came not to dower the rich and cleanse the pure, but to enrich the poor and wash the filthy.
V. TO SET THIS GOSPEL AT NAUGHT IS TO BE LEFT WITHOUT EXCUSE.
1. Unless we can find a substitute; but all substitutes hitherto have been like the cup of Tantalus. Read the Transactions of the British Association beside a sick bed, or take them as a light to the feet, and where is your consolation?
2. Unless we can silence clouds of witnesses. Could a lie have filled the martyr with new faith?
3. Unless we can do all this without misgiving.
4. But to yield to this gospel is to pass within the range of everlasting love. (A. Mursell.)
Love the supreme test
As a man loveth so he is; for the lover is in the thing loved, more properly than in himself: wherefore, if a man love earthly things, he may be called an earthly man; but if he love heavenly things, or God, he may be called an heavenly or a godly man. Therefore love God and heavenly things, for undoubtedly that is the best and most assured love; for they be, and ever shall be, permanent; and all earthly things be soon vanished and ended; and so the love of them is in vain (1Jn 2:15-17). (Dean Colet.)
The tests of love
1. We take delight in pleasing the object of our affection.
2. We delight in the society and conversation of those we love.
3. We naturally prize the approbation of one whom we love.
4. We have reference to the feelings of one whom we love, in all our conduct.
5. We naturally love to think of the object of our affection.
6. We delight in conversing about an object of our affections.
7. We are pained when separated from those we love.
8. We naturally love the friends of the object of our affection.
9. We naturally avoid the enemies of our friends.
10. We are grieved when our best friend is abused in our presence.
11. We are naturally credulous and pleased if we hear any good of those we love.
12. We love to see means used to promote the interest and happiness of those we love.
13. It is difficult for us to believe an evil report of one whom we love.
14. When we are compelled to believe an evil report of the object of our affection, we are careful not to give it unnecessary publicity.
15. We naturally try to put the most favourable construction upon any event that might be injurious to the interest or reputation of a friend whom we love.
16. When any of the friends of one whom we greatly love fall into any conduct that is greatly dishononrable to the object of our affection, it distresses us, and we are disposed, as far as possible, to prevent a repetition of the event.
Nothing is more common than for impenitent sinners to affirm that they do love God; and yet nothing is more certain than that they do not love Him. (C. G.Finney.)
The world does not love God
I have been reading Chinese books for more than forty years, and any general requirement to love God, or the mention of any one as actually loving Him, has yet to come for the first time under my eye. (J. Legge, D. D.)
The awful charge
I. HERE IS AN AWFUL CHARGE. Ye have not, etc. To whom does this apply?
1. To those who are habitually unmindful of Him. Our thoughts as naturally follow the object of our regard as the needle the loadstone. Says David, I love Thee, O Lord, my strength. Observe what follows: How precious are Thy thoughts unto me, etc. But of the wicked it is said, God is not in all their thoughts.
2. To those who do not trust in Him. We cannot confide in one we dislike, and we know not how to distrust one whom we truly esteem.
3. To those who are unconcerned for His honour and interest. Is our friend misrepresented? We naturally stand forth in his defence; we could not see him injured or wronged without pain, and Without endeavouring to have him righted. But what lamentable unconcern do we witness for God and the things of God!
4. To those who are indifferent about His presence and favour. We value the regard of those who are dear to us.
II. CONSIDER THEIR SIN AND DANGER. God has the highest claims to our love, and not to love Him is a sin of no ordinary magnitude.
1. It is a most comprehensive sin. Love is the fulfilling of the whole law, and hence the want of it is a sin which violates the whole law. It is the want of everything that is morally good, the root of all evil, the spring or root of all disobedience.
2. It is a most inexcusable sin. For can any plead want of ability? Is not the passion of love implanted in our nature?
3. It is a most ruinous and destructive sin. All who die without love to God must be excluded from His presence, shut out from His kingdom.
Apply the subject
1. To those who are destitute of this love. Humble yourselves before God.
2. To those whose love to God is low and languid. Let them seek to have it revived and invigorated by a contemplation of the Divine excellencies–grace and love–as displayed in the great Mediator.
3. To those whose love to God is increasing. If any man love God, the same is known of him. (The Evangelist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 42. But I know you, that ye have not, c.] Don’t say that you oppose me through zeal for God’s honour, and love for his name, because I make myself equal to him: no, this is not the case. I know the dispositions of your souls and I know ye have neither love for his name, nor zeal for his glory. Incorrigible ignorance, and malicious jealousy, actuate your hearts. Ye read the Scriptures, but ye do not enter into their meaning. Had you been as diligent to find out the truth, as you have been to find out allegories, false glosses, and something to countenance you in your crimes, you would have known that the Messiah, who is equal with God, must be the Son of man also, and the inheritor of David’s throne; and that the very works which I do are those which the prophets have foretold the Messiah should perform. See Da 7:13-14; Isa 9:6-7; Isa 11:1-5, Isa 11:10; Isa 35:4-6.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
You pretend a great deal of religion, and to do many things out of love to God, and a zeal for the glory of God; but though you can cheat others, yet you cannot deceive me: I, that search the heart, and try the reins, and am a witness to your actions, know that, whatsoever you pretend, the true love of God dwelleth not in you; and that is the reason why you do not receive me.
Fuente: English Annotations on the Holy Bible by Matthew Poole
42. not the love of God in youwhichwould inspire you with a single desire to know His mind and will, andyield yourselves to it, in spite of prejudice and regardless ofconsequences.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But I know you,…. Being the omniscient God, he knew not only their persons, but their hearts, the thoughts of their hearts; what was in them, and what was wanting in them: particularly,
that ye have not the love of God in you; and which is not in any man’s heart naturally; for the carnal mind is enmity to God; and men, by nature, are haters of him, and enemies in their minds to him, till this grace, which is a fruit of the Spirit, is implanted in them, in regeneration: love to God, is one of the weightier matters of the law, the Jews passed over; without which, all the actions of men signify nothing: this they made great pretensions to, and would have had it thought, that it was from love to God, that they sought to kill Jesus, for his violation of the sabbath, and making himself equal with God; but it was not from a delight in the sabbath, or from love to the Lord of it, but out of ill will to Christ, that they expressed such dissembled piety and false zeal: they were lovers of themselves, and not God; they were covetous men, and loved the world, and the things in it, which is inconsistent with the love of the Father; and besides, if they had loved him, they would have loved him that was begotten of him, and not sought to have killed him.
Fuente: John Gill’s Exposition of the Entire Bible
But I know you ( ). Perfect active indicative of , “I have come to know and still know,” the knowledge of personal experience (2:24f.).
The love o’ God ( ). Objective genitive, “the love toward God.” See Lu 11:42 for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1John 2:5; 1John 3:17; 1John 4:7; 1John 4:9; 1John 5:3) and in 2Thess 3:5; 2Cor 13:14; Rom 5:5. The sense of God’s love for man occurs in 1John 3:1; 1John 4:9; 1John 4:10; 1John 4:16; John 15:9 of Christ’s love for man. These rabbis did not love God and hence did not love Christ.
Fuente: Robertson’s Word Pictures in the New Testament
I know [] . See on 2 24.
The love of God. Love toward God. This was the summary of their own law. The phrase occurs elsewhere in the Gospels only in Luk 11:42. In you [ ] . Rev., rightly, in yourselves. Compare Joh 6:53; 1Jo 5:10; Mr 4:17.
Fuente: Vincent’s Word Studies in the New Testament
1) “But I know you, (alla egnoka humas) “But I have known you all,” by observation, why you receive me not, Joh 1:11-12.
2) “That the love of God,” (hoti ten agapen tou theou) “That the love of a godly kind,” of and from God, was lacking in them because everyone who loves is born of God and knows God, whom they did not know, 1Jn 4:7.
3) “Ye have not in you.” (ouk echete en heautois) “You all do not have, hold, or possess in yourselves,” or among yourselves. For those who have the love of God dwell in Him, 1Jn 4:15-16. This passage also affirms that God dwells in those who confess that Jesus is or exists as the Son of God, a thing these Jewish skeptics were denying.
Fuente: Garner-Howes Baptist Commentary
42. That you have not the love of God in you. The love of God is here put for all religious feelings; for no man can love God without beholding him with admiration and submitting entirely to his authority; as, on the other hand, when the love of God does not prevail, there can be no desire to obey him. That is the reason why Moses gives this as the summary or recapitulation ( ἀνακεφαλαίωσις) of the Law:
thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might, (Deu 6:5.)
Fuente: Calvin’s Complete Commentary
(42) Ye have not the love of God.The principle which excludes the seeking honour from men, is the love of God. They were, they said, jealous for Gods honour. The first precept of the Law, and the foundation of the Theocracy, was the love of God. This every Jew professed, and bound round brow and arm the holy texts which declared it (Deu. 6:4-9; Deu. 11:13-21). The Pharisees made broad the phylacteries which contained these words (Mat. 23:5). They had them without, but they had not the principle within. There were sure marks which He had read in the heart as plain as the letters worn on the body, and therefore knew that they had not the love of God in them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
42. Not the love of God In its place was an eager hunger for the honour of men; for power, with individual and national aggrandizement.
Fuente: Whedon’s Commentary on the Old and New Testaments
“But I know that you do not have love for God (literally ‘the love of God’ where the genitive is objective) within yourselves. I am come in my Father’s name and you do not receive me, if another comes in his own name him you will receive.”
But by their refusal to hear Him they were revealing that they neither loved God, nor had His love in their hearts. For if they had truly loved God they would have recognised Him for what He was and would have received Him, for He came in the Father’s name, seeking only glory for Him. Their failure to come demonstrates therefore that their love for God is simply feigned. Rather they love themselves and their own carefully worked out religion, and they love those who seek their own glory.
‘If another comes in his own name, him you will receive.’ And the supreme irony is that when men come in their own name claiming great things for themselves they will receive them. And indeed the day would soon come when they would follow different persons, and follow them to disaster, both before the final destruction of Jerusalem, and after (see Act 5:36-37). Then they would follow different glory-seeking Messianic leaders to destruction. Then they would rise against the Romans and see Jerusalem destroyed (66-70 AD). Then they would see the ‘star of David’ in Bar Kochba (132-135 AD), resulting in the further destruction of Jerusalem. That would be because they did not seek God’s interests, but their own, interests which they would convince themselves were God’s. But if they had really known God’s ways they would not follow such leaders.
This point was particularly poignant. Jesus sought no glory, desired to be given no authority, united Himself with no group, sought to establish no army, and encouraged men to fully follow the Law, as expanded by Him (Matthew 5), and attend the synagogue. He pointed men only towards God. And their antagonism towards Him came simply because He preached truth according to the Scriptures, the Scriptures that they claimed to trust.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1632
MENS WANT OF LOVE TO GOD
Joh 5:42. I know you, that ye have not the love of God in you.
OUR blessed Lord needed not that any should testify of man: for he himself knew perfectly what was in man [Note: Joh 2:24-25.]; and, consequently, without any reference to overt acts, could determine what was the state of every mans soul before God. Yet, in making known his decisions upon character, he, for the most part, appealed to fact; especially if his testimony was to their discredit. In declaring Nathanael to be an Israelite indeed, and without guile, he referred to secret transactions, known only to God and to Nathanael himself: but, in denouncing those whom he was now addressing as destitute of the love of God, he appealed to their obstinacy in rejecting him, notwithstanding the full evidence he had given them of his Messiahship [Note: ver. 38, 40, 42.]. It is probable that this testimony of his gave great offence: yet is there occasion for it to be given respecting multitudes in the present day; and, no doubt, if he were here present, he still would be constrained to say of many, I know you, that the love of God is not in you.
In confirmation of this, I will shew,
I.
That such characters do still exist
[But where must we look for them? Can it be supposed that a single individual of this character is to be found in the midst of us? Go round to each individual in rotation, and ask each apart, Have you the love of God in you? Perhaps there is not one who would not reply, Yes; I hope and trust I have. Some, I can have no doubt, would be quite indignant at the question; and would answer with disdain, What! do you suppose I am a downright reprobate? In this respect there would be but little difference between the different classes of the community. The Moral would deem their morality a decisive proof of the point; nor would the Immoral account their immoralities any proof to the contrary: they would find reasons enough for their deviations from the straight line of duty, without impeaching the integrity of their own hearts before God, and their attachment, on the whole, to him. The Old would conclude, of course, that they could not have attained to their age without having at least secured this first principle of all religion: and the Young would intimate, that, though they make no profession of religion, they are not so destitute of it as this question would imply. All would consider it as a libel upon the Christian Church to suppose that such a character should be found within its pale, unless perhaps amongst those, whose whole habits proclaim them to be addicted to every species of iniquity.
But it was to those who had been admitted into covenant with God by circumcision, and who were attending the ministry of our blessed Lord, that the words in my text were addressed: and therefore it is more than probable, that still, even amongst professing Christians, there are some who answer to this character; and of whom, one, who had a perfect knowledge of them, might say, I know you, that the love of God is not in you.]
But the existence of such characters will not be doubted by any of us, when once we have seen,
II.
How they may be known and distinguished
Doubtless such characters may be known, by themselves at least, if not by their fellow-creatures also. Our fellow-creatures, it is true, can judge only by outward acts, because they cannot discern the workings of the heart: but the point may be ascertained by ourselves at all events, if on examination we find,
1.
An habitual want of those dispositions which are essential to love
[Wherever love exists, there must be an esteem of, a desire after, and a delight in, the object beloved: and these feelings must bear some proportion to the worthiness of the object himself. Now, of course, if God be that object, he must exceed in our estimation all created good, as much as the meridian sun surpasses the faint radiance of the glow-worm. And, inasmuch as we can never be happy without him, we must thirst after him, even as the hunted deer thirsts after the water brooks; and find in the enjoyment of his presence every desire of our souls completely satisfied. Now, we can be at no loss to discover how far our experience accords with this. At all events, if we be utter strangers to all these exercises of mind, the matter is clear: a voice from heaven could not make it more clear than the testimony of our own conscience has already made it. What should we ourselves judge of the professions of a fellow-creature, who pretended to feel a suitable regard for us, whilst in no one of these respects did he ever manifest it in the smallest degree? The judgment, then, that we should pass on him, we must pass on ourselves; and conclude, for a certainty, that the total absence of all these dispositions towards God proves that the love of God is not in us.]
2.
An habitual indulgence of those dispositions which are repugnant to love
[It is not an occasional failure in our duty that will prove us destitute of love to God: for, then, where would so much as one lover of God be found? But if there be in us an habitual indulgence of feelings absolutely inconsistent with the love of God, then also will the point be clearly decided. For instance, God has said, If any man love the world, the love of the Father is not in him [Note: 1Jn 2:15.]. Again, it is said, Whoso hath this worlds goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him [Note: 1Jn 3:17.]? Again, it is said, This is the love of God, that we keep his commandments [Note: 1Jn 5:3.]. Now here are marks given us whereby we may know infallibly the state of our souls towards God. If the world and its poor vanities rival him in our hearts, the matter is clear. If we have so little regard for God, that we can shut up our bowels of compassion from our destitute fellow-creatures, instead of relieving them for his sake, then also the point is decided for us. And, lastly, if our love to God do not actuate us so far as to ensure a willing obedience to his every command, then also no doubt is left about the point at issue: we are in every one of these cases declared to be obnoxious to the charge contained in our text.
I say, again, an occasional defect will not warrant so distressing a conclusion; but if our failure be universal, habitual, and allowed, the inference from it is undeniable; and we are declared by God himself to be destitute of any true love to him.]
Let us, then, in reference to such unhappy characters, contemplate,
III.
In what an awful condition they are
No words can adequately describe the misery of such a state. The persons who are obnoxious to this charge, are in a state,
1.
Of fearful delusion
[However pointed out by God, they put far from them the accusation, and boldly deny the charge. They cannot conceive of themselves as persons so lost to all that is good, as to have no love of God whatever in their hearts. They will admit that they do not love him so ardently, or serve him so fully, as they ought: but they will not admit that they have no love to him. They substitute some good sentiments respecting God in the place of real love to him; and thus, deceiving themselves by their own vain imaginations, they neglect to humble themselves before God on account of their extreme wickedness. Truly, if there were but one such person in the midst of us, one who was buoying himself up with some fallacious conceits, whilst God said respecting him, There is a wretch that has no love to me; who amongst us would not be ready to weep over him? and who would not labour to undeceive him, whilst yet a discovery of his error might be available for his welfare?]
2.
Of just condemnation
[It is not possible but that such persons must be objects of Gods wrathful indignation. In fact, they are the very image of Satan himself: for what can be said worse of Satan than this, or what can characterize him more justly than this, that he has no love to God? It is not necessary that a man should have committed murder or adultery, to deserve the wrath of God. If he has no love to the Supreme Good, to Him whose perfections are infinite, to Him who every moment maintains him in existence; if he have no love to Him who gave his only dear Son to die for him, and offers his Holy Spirit to renew and sanctify him, and would gladly confer on him all the blessings both of grace and glory; his desert of God s wrath is unquestionable. St. Paul says, If any man love not the Lord Jesus Christ, let him be Anathema Maranatha: and there is not a creature in the universe that will not assent to the same denunciation, in reference to the wretch that loves not God.]
3.
Of utter incapacity for happiness, even if he were actually admitted into heaven
[Suppose a man, destitute of love to God, were admitted into heaven; what happiness could he find there? Amidst all the heavenly hosts, there would not be so much as one with whom he could hold communion, or have one single feeling in sympathy. As for God, the God whom he hates, he could not bear the sight of him. The sinner would know, that it was in vain for him to assume any appearances of love; for that his heart could not but be known to God, and consequently he must be an object of Gods utter abhorrence. For the employments of heaven, it is obvious he could have no taste: and he would solicit a dismission from the place, where every thing he saw and heard must, of necessity, generate in him the bitterest feelings of envy, malignity, and despair. To take his portion under rocks and mountains would be to him a deliverance from scenes to which he was utterly averse, and from vexations painful to him as hell itself.]
Now, then,
1.
Let every one of us institute an inquiry into this matter
[St. Paul exhorted the Hebrews of old to examine themselves, whether they were in the faith: so now I would say, Examine yourselves, whether there be in you any love to God. Do not take it for granted, without examination; and be careful, also, not to try yourselves by an inadequate test. Take the tests that have been before proposed; and see what is the habitual state of your minds in relation to them. To what purpose will it be to say, you love God; when the entire course of your feelings and habits declares the contrary? You cannot deceive God; nor can you prevail on him. to give in your favour a judgment contrary to truth. Bring the matter to a trial. Be not content to leave it in suspense. Indeed, if you can be content to leave it in doubt whether you love God or not, you can have no clearer proof that you are altogether destitute of his love: for the smallest sense of love to him that could exist in your soul, would make you uneasy, till you had placed the existence of it beyond a doubt.]
2.
Let us not be satisfied till we can appeal to God, and say, Thou knowest that I do love thee
[Thus St. Peter was enabled to reply, in answer to the question thrice put to him by our blessed Lord [Note: Joh 21:15-17.]: and we also should be able to make a similar appeal to the heart-searching God respecting our love to him. And why should we not? Of defects, every one of us must be conscious; yea, of such defects, that, if God were to enter into judgment with us according to them, we must perish. But of our desires after God, and our supreme delight in him, and our determination of heart, through grace, to please him, we may be conscious; and this consciousness may well abide in us, as a source of most exalted joy. I pray God that this joy may be ever yours, my beloved brethren; and that when we shall stand at the judgment-seat of Christ, God himself may bear testimony to us all, as having borne a distinguished place amongst his faithful, loving, and obedient servants.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
42 But I know you, that ye have not the love of God in you.
Ver. 42. Ye have not the love of God ] Though ye pretend zeal for his glory, to your opposing of me, yet there is aliud in titulo, aliud in pyxide. Hypocrites are like Egyptian temples, beautiful without but within, some cat or such like thing to be worshipped.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
42. ] draws forcibly the distinction, setting Himself and them in strong contrast.
. ] By long trial and bearing with your manners these many generations; and personally also: “ Hoc radio penetrat corda auditorum .” Bengel.
] Luthardt remarks, perhaps refining somewhat too much, , because “ the love which ye ought to have ” is imported: “ of (for) your God the God of Israel .” So that the words are spoken, not of an ungodly mind in general, but of an absence of that love which God’s covenant people should have for Him. “They would none of Jesus: for they were not true Israelites.” This love, if they had it, would teach them, the whole heart, and soul, and mind, and strength being given to God, to seek honour only from Him , and thus to appreciate the glory which He hath given to His Son, and His testimony concerning Him.
Fuente: Henry Alford’s Greek Testament
Joh 5:42 . but I know you, etc.; that is, I know why you do not receive me; the reason is that you have not the love of God in yourselves, and therefore cannot appreciate or understand one who acts in concert with God; if therefore they did offer Him homage, it could not be God in Him they worshipped (Holtzmann). [The motive of Jesus in making His claims is a subject inviting inquiry and full of significance.]
Fuente: The Expositors Greek Testament by Robertson
love of God = love toward God. Genitive of Relation. App-17. Occurs in the Gospels elsewhere only in Luk 11:42.
you = yourselves, as in Joh 6:53. Mar 4:17. 1Jn 5:10.
Fuente: Companion Bible Notes, Appendices and Graphics
42.] draws forcibly the distinction, setting Himself and them in strong contrast.
.] By long trial and bearing with your manners these many generations; and personally also:-Hoc radio penetrat corda auditorum. Bengel.
] Luthardt remarks, perhaps refining somewhat too much,- , because the love which ye ought to have is imported: -of (for) your God the God of Israel. So that the words are spoken, not of an ungodly mind in general, but of an absence of that love which Gods covenant people should have for Him. They would none of Jesus: for they were not true Israelites. This love, if they had it, would teach them,-the whole heart, and soul, and mind, and strength being given to God,-to seek honour only from Him,-and thus to appreciate the glory which He hath given to His Son, and His testimony concerning Him.
Fuente: The Greek Testament
Joh 5:42. , I have you in my knowledge [I know you]) By this ray of light He penetrates the hearts of His hearers. He means this: I know [novi, ] the Father, Joh 5:32, There is another that beareth witness of Me, and I know that the witness which He witnesseth of Me is true; and I have known [cognovi, I am aware] that you are strangers to Him. Jesus spake this with great compassion. It is not for My sake, but for yours, He saith, I grieve.-, the love) by which I am recognised as the Son of the Fathers love, Joh 5:20, the Father loveth the Son, and which would teach you to seek glory from God alone. [Things divine are not distinguished from things alien to God, save only by this love: Joh 5:43, I am come in My Fathers name, and ye receive Me not; if another shall come in his own name, him ye will receive.-V. g.]- , in yourselves) This expression has an emphasis, and contains the cause why the Jews need to be sent back [referred] to the men, who in Scripture testify concerning Christ.
Fuente: Gnomon of the New Testament
Joh 5:42
Joh 5:42
But I know you, that ye have not the love of God in yourselves.-But their disbelief in him and his works proved that they did not have the love of God in them. For this is the love of God, that we keep his commandments. (1Jn 5:3). Only those who keep the commandments of God love him according to Jesus Christ, the Son of God. [He read their hearts and knew them.]
Fuente: Old and New Testaments Restoration Commentary
I know: Joh 1:47-49, Joh 2:25, Joh 21:17, Luk 16:15, Heb 4:12, Heb 4:13, Rev 2:23
that: Joh 5:44, Joh 8:42, Joh 8:47, Joh 8:55, Joh 15:23, Joh 15:24, Rom 8:7, 1Jo 2:15, 1Jo 3:17, 1Jo 4:20
Reciprocal: Isa 66:18 – I know Mar 7:6 – honoureth Luk 11:42 – and pass Joh 2:24 – because Joh 5:38 – ye have Joh 6:64 – there Joh 8:26 – to judge 2Co 10:18 – but 2Pe 1:8 – in you
Fuente: The Treasury of Scripture Knowledge
2
This accusation that Jesus made was logical, and based on the close relationship and attachment that God and his Son have for each other. If they loved God from the heart (and not merely from the lips), they would necessarily love his Son, which the Jews did not, or they would not be wanting to kill him.
Fuente: Combined Bible Commentary
Joh 5:42. But I know you, that ye have not the love of God in you. I know,that is, I have discerned you, I have read your hearts. Love to God is the foundation of the spirit of self-sacrifice, through which a man seeks not his own but the Fathers will. When love to God rules, therefore, the guiding principle is not the desire after glory from men. The Jews whom our Lord was addressing believed themselves zealous for God; but in the very service which they offered Him they were guilty of self-seeking. They valued themselves on what they presented to Him, and yet they presented not that which most of all He sought,the love in which self is lost. What striking words are those of this verse to address to men who spent their days in searching the Scriptures and in honouring the divinely-appointed institutions of the Law! Their error was that they had not entered into the spirit of these things, had not seen why God had given them, had not therefore understood that glorious righteousness of God in the presence of which man feels himself to be nothing. They had thought that to God these things were an object in themselves. They had brought God down to the level of caring for that in caring for which as his highest good a man feels himself exalted and glorified.
Fuente: A Popular Commentary on the New Testament
5:42 But I know you, that ye have not the {r} love of God in you.
(r) Love toward God.