Exegetical and Hermeneutical Commentary of 1 John 2:5
But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
5. The statement in 1Jn 2:3 is still further emphasized by taking the opposite of 1Jn 2:4; but with this we do not return to 1Jn 2:3, but have an expansion of it.
His word ] A wider expression than ‘His commandments’, covering the sum total of the revelation of God’s will: comp. 1Jn 2:14. Thus Christ says, ‘He that hath My commandments, and keepeth them, he it is that loveth Me’ (Joh 14:21).
verily ] Or, truly, or, of a truth. S. John uses this word ( ) about 8 times; and in the rest of N. T. it occurs about 8 times: see on 1Jn 1:6. It must not be confounded with the ‘verily’ ( ) in our Lord’s discourses. Here it stands first for emphasis; verily in him: comp. Joh 8:31.
is the love of God perfected ] Or, the love of God hath been perfected. We need both renderings in order to bring out the full force of the Greek, which means ‘has been made perfect and remains so’. Obedience, not feeling, is the test of perfect love. This declaration shews that it is quite wrong to make ‘we know Him’ in 1Jn 2:3 and ‘I know Him’ in 1Jn 2:4 a Hebraism for ‘love Him’. Even if ‘know’ is ever used in the sense of ‘ love ’, which may be doubted, S. John would hardly in the same sentence use ‘know’ in two totally different senses ( 1Jn 2:3). S. John’s mention of love here shews that when he means ‘love’ he writes ‘love’ and not ‘know’. He declares that true knowledge involves love, but they are not identical, any more than convex and concave. ‘The love of God’ here means ‘the love of man to God’: this is the common usage in this Epistle (1Jn 2:15, 1Jn 3:17, 1Jn 4:12, 1Jn 5:3). Only once is the genitive subjective and means ‘the love of God for man’; and there the context makes this quite clear (1Jn 4:9). ‘Love,’ both verb and substantive, is one of S. John’s favourite words. His Gospel is the Gospel of Love and his Epistle the Epistle of Love. ‘To perfect’ is also much more common in his writings than elsewhere in N. T., excepting the Epistle to the Hebrews, especially in the passive voice (1Jn 4:12; 1Jn 4:17-18; Joh 17:23; Joh 19:28). S. John is here speaking, as often in this Epistle, of an ideal state of things. No Christian’s love to God is perfect: but the more perfect his knowledge, the more perfect his obedience and his love.
hereby we know ] Or, Herein we come to know: it is the same phrase as in 1Jn 2:3, and should probably, as there, be taken with what follows, rather than with what precedes. It belongs to 1Jn 2:6 more than to 1Jn 2:5, and is parallel to 1Jn 1:6.
Fuente: The Cambridge Bible for Schools and Colleges
But whoso keepeth his word – That is, what he has spoken or commanded, The term word here will include all that he has made known to us as his will in regard to our conduct.
In him verily is the love of God perfected – He professes to have the love of God in his heart, and that love receives its completion or filling up by obedience to the will of God. That obedience is the proper carrying out, or the exponent of the love which exists in the heart. Love to the Saviour would be defective without that, for it is never complete without obedience. If this be the true interpretation, then the passage does not make any affirmation about sinless perfection, but it only affirms that if true love exists in the heart, it will be carried out in the life; or that love and obedience are parts of the same thing; that one will be manifested by the other; and that where obedience exists, it is the completion or perfecting of love. Besides, the apostle does not say that either the love or the obedience would be in themselves absolutely perfect; but he says that one cannot fully develop itself without the other.
Hereby know we that we are in him – That is, by having in fact such love as shall insure obedience. To be in him, is to be united to him; to be his friends. Compare the Joh 6:56 note; Rom 13:14 note.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. But whoso keepeth his word] Conscientiously observes his doctrine, the spirit and letter of the religion of Christ.
Is the love of God perfected] The design of God’s love in sending Jesus Christ into the world to die for the sin of man , is accomplished, in that man who receives the doctrine, and applies for the salvation provided for him. This seems to be the meaning of the apostle.
That we are in him.] That we have entered into his spirit and views, received his salvation, have been enabled to walk in the light, and have communion with him by the Holy Spirit.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
His faith worketh by love, Gal 5:6; his love is
perfected, and attains its end in obedience, whereof it is the vital principle, 1Jo 5:3; Joh 14:15. Such an efficacious governing knowledge of him, therefore, as, by the power of the love which it produces, subdues our souls to the obedience of him, is a certain proof to us of our union with him, 1Jo 5:20, and relation to him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Not merely repeating theproposition, 1Jo 2:3, orasserting the merely opposite alternative to 1Jo2:4, but expanding the “know Him” of 1Jo2:3, into “in Him, verily (not as a matter of vain boasting)is the love of (that is towards) God perfected,” and “weare in Him.” Love here answers to knowledge in 1Jo2:3. In proportion as we love God, in that same proportion weknow Him, and vice versa, until our love and knowledgeshall attain their full maturity of perfection.
his wordHis wordis one (see on 1Jo 1:5), andcomprises His “commandments,” which are many (1Jo2:3).
herebyin ourprogressing towards this ideal of perfected love and obedience. Thereis a gradation: 1Jo 2:3, “knowHim”; 1Jo 2:5, “we arein Him”; 1Jo 2:6, “abidethin Him”; respectively, knowledge, fellowship, abidingconstancy. [BENGEL].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But whoso keepeth his word,…. Either the word of the Gospel, and the truths of it, who receives it in love, cordially embraces and retains it, and will by no means part with it, but holds it fast, and stands fast in it; or the precepts and ordinances of the word, who loves these, and esteems them above fine gold, and concerning all things to be right, and observes them as they should be:
in him verily is the love of God perfected: not the love wherewith God loves him, for that is perfect in himself, and admits of no degrees, and cannot be more or less in his heart, and is entirely independent of the obedience of men, or any works of theirs; it is true indeed the manifestations of this love to the saints are imperfect, and may be more and greater, and greater manifestations of love are promised to such that love Christ, and keep his commandments, Joh 14:21; but here it is to be understood not actively, but passively, of the love wherewith God is loved by his people; and intends not the absolute perfection of it in them, in whom it often waxes cold, and is left, or the fervour of it abated, but the sincerity and reality of it; for by keeping the word of God, both his truths and his ordinances, it is clearly seen that their love to him is without dissimulation, and is not in tongue only, but in deed and in truth:, now it is not the keeping of the word of God that causes this love, or makes it perfect or sincere, for it is a fruit of the Spirit, and is owing to the grace of God; but love, on the other hand, is the cause of keeping of the word; and the latter being a consequent and an effect of the former, is the evidence of it, of the truth and sincerity of it:
hereby know we that we are in him: in Christ, not merely nominally, or by profession, as all that name the name of Christ, and are in a Gospel church state, may be said to be; but really, first secretly, through the love of Christ, the election of God, and the covenant of grace, and then openly, in conversion and the effectual calling, through believing in Christ, when the saints appear to be in him as branches in the vine; and which is known by their fruits, as here, by keeping the word, and doing the commandments of Christ, which do not put a man into Christ, but only show that he is there; for a man’s being in Christ is owing to the grace of God; this is the first thing done in grace, 1Co 1:30.
Fuente: John Gill’s Exposition of the Entire Bible
But whoso keepeth ( ‘ ). Indefinite relative clause with modal and the present active subjunctive, “whoever keeps on keeping.”
Verily (). Truly, of a truth. This prize is open to all, not confined to a few initiated Gnostic intellectuals or pneumatics.
Hath the love of God been perfected ( ). Perfect passive indicative of , stands completed. Probably objective genitive, our love for God, which is realized in absolute obedience (Brooke).
Hereby ( ). That is by continuous keeping of Christ’s commandments, not by loud talk and loose living.
Fuente: Robertson’s Word Pictures in the New Testament
1) “But whoso keepeth his word”, The one guarding, respecting, or keeping his (Greek logon) word, body of truth Joh 14:23; Col 3:16. If Jesus Christ, the living word dwells in one, he should manifest by both the way he walks and talks.
2) “In him verily is the love of God perfected.” (Greek en touto) means “in this one or this person”, has the Divine love been perfected or matured, Mat 5:48. Love reaches maturity only when given away or shared, Joh 3:16.
3) “Hereby know we that we are in him” One’s doubts of salvation may be dissolved and joy and assurance of eternal salvation gained thru love for God and others, effected into good deeds. 1Jn 3:10; 1Jn 4:7.
TO KNOW HIM
“Where are you going?” asked an unbeliever of a boy. “I am going to Sunday School,” replied the boy cheerily. “Why are you going to Sunday School?” “To learn about God,” said the boy. “How do you know there is a God?” questioned the unbeliever. “Why, Sir, my Sunday-school teacher “knows” Him!”
Do you so present God to others that they know He is a living reality to you?
W. B. K.
Fuente: Garner-Howes Baptist Commentary
5 But whoso keepeth He now defines what a true keeping of God’s law is, even to love God. This passage is, I think, incorrectly explained by those who understand that they please the true God who keep his word. Rather take this as its meaning, “to love God in sincerity of heart, is to keep his commandments.” For he intended, as I have before reminded you, briefly to shew what God requires from us, and what is the holiness of the faithful. Moses also said the same thing, when he stated the sum of the law.
“
Now, O Israel, what does the Lord require of thee, but to fear and love him, and to walk in his precepts?” (Deu 10:12.)
And again he says,
“
Choose life, even to love the Lord thy God, to serve him and to cleave to him.” (Deu 30:19)
For the law, which is spiritual, does not command only external works, but enjoins this especially, to love God with the whole heart.
That no mention is here made of what is due to men, ought not to be viewed as unreasonable; for brotherly love flows immediately from the love of God, as we shall hereafter see. Whosoever, then, desires that his life should be approved by God, must have all his doings directed to this end. If any one objects and says, that no one has ever been found who loved God thus perfectly; to this I reply, that it is sufficient, provided every one aspired to this perfection according to the measure of grace given unto him. In the meantime, the definition is, that the perfect love of God is the complete keeping of his law. To make progress in this as in knowledge, is what we ought to do.
Hereby know we that we are in him He refers to that fruit of the gospel which he had mentioned, even fellowship with the Father and the Son; and he thus confirms the former sentence, by stating what follows, as a consequence. For if it be the end of the gospel to hold communion with God, and no communion can be without love, then no one makes a real progress in faith except he who cleaves from the heart to God.
Fuente: Calvin’s Complete Commentary
5. But Returning to the affirmative in earnest repetition, with emphasis on verily and know.
Keepeth By not only remembering, but obeying.
Love of God perfected By being brought into full force and action.
Perfected In the same degree that it is effective in making us keep his word.
Hereby Referring to keepeth his word.
Know we We do most completely know that we know him, or (what is the same thing, and more) are in him.
In him In Christ, by communion, and thereby in God.
1Jn 2:5. His word The word of Jesus Christ; the same with his commandments in the preceding verse. The love of God is sometimes put for that love which God bears to us; but as the fear of God signifies our fear of offending the Divine Being, and the faith of Christ signifies our believing in him, so the love of God signifies that love which genuine believers bear unto God, and which all men ought to bear to that most amiable Being. See Jude, 1Jn 2:21. In this latter sense the love of God is to be understood in this text. “Whosoever uprightly and impartially keepeth his word, in him certainly is the love of God perfected: it is plain he has the perfect love of God in his heart.”
1Jn 2:5 . In this verse the apostle confirms the idea of 1Jn 2:3 , in the form of an antithesis to 1Jn 2:4 , and with the introduction of a new element.
( i.e. ) ] The particle , which refers not to 1Jn 2:3 (Lcke), but to the words , 1Jn 2:4 , shows that this verse stands in the same relationship to 1Jn 2:4 as chap. 1Jn 1:7 to 1Jn 2:6 ; “ is with emphasis put first, and similarly before ” (Braune).
is synonymous with , 1Jn 2:3-4 : “the essence of the divine commandments;” a Lapide: Dicit verbum ejus in singulari, quia praecipue respicit legem caritatis; haec enim caeteras omnes in se comprehendit.
The predicate does not run: , but: , whereby “a new side of the thought comes into view” (Ebrard).
] “in truth,” opposed to appearance and mere pretence; it is emphatically put first, as in Joh 8:31 ; with reference to the preceding (de Wette); and serves to bring out not a quality of the (Ebrard), but the actuality of the (so also Brckner).
] . is not here, as in chap. 1Jn 4:9 : “the love of God to us” (Flacius, Calovius, Bengel, Spener, Russmeyer, Sander, Lange, etc.), nor: “the love commanded by God” (Episcopius), nor: “the relationship of mutual love between God and man” (Ebrard: “the mutua amicitia et conjunctio between God and the Christian”); [95] but: “love to God,” as in chap. 1Jn 2:15 , 1Jn 3:17 , 1Jn 4:12 , 1Jn 5:3 (Bede, Oecumenius, Luther, Calvin, Beza, Lorinus, Hornejus, Paulus, de Wette-Brckner, Baumgarten-Crusius, Lcke, Dsterdieck, Erdmann, Myrberg, Braune, etc.). This interpretation is required by the context; for “the love of God” appears here in place of the “knowledge of God,” 1Jn 2:3-4 . As in the latter, so in the former also, consists fellowship with God. Both, love and knowledge, are so inseparably connected, and are so essentially one in their principle and nature, that the one is the condition of the other. [96]
The idea is not to be weakened, as in Beza: hoc in loco non declarat perfecte aliquid consummare, sed mendacio et simulationi opponitur, ut hoc plane sit, quod dicimus: mettre en excution; but it is to be taken in its constant meaning: “has been perfected,” as in chap. 1Jn 4:12 ; 1Jn 4:17-18 . [97] The objection, that nevertheless no Christian can boast of perfect love to God, does not justify an arbitrary change of meaning. The absolute idea demands for its counterpart an idea quite as absolute (so also Brckner). [98] Where the word of God is perfectly fulfilled, there love to God is perfect; in perfect obedience perfect love is shown. That the Christian has not attained this perfection at any moment of his life, but is ever only in a state of progress towards it, is no doubt true; but John is not here considering that aspect (so also Braune). [99]
] refers neither to the thought contained in 1Jn 2:6 (Socinus, Ewald), nor to ., but to the keeping of the commandments (so also Dsterdieck, Ebrard, Brckner, Braune). Obedience is the evidence for the knowledge that we are .
] The expression signifies the inward fellowship of life (differently Act 17:28 ); it combines the preceding . and the former , and is identical with (chap. 1Jn 1:6 ), which it defines in its internal character. The knowledge and love of God is being in God (so also Brckner). [100]
Grotius, who understands of Christ, enfeeblingly explains: Christi ingenii discipuli sumus.
[95] Similarly Besser: “ ‘ The love of God in us ’ usually embraces both God’s love to us, by which , and our love to God, in which we live. This is the case in this passage also.” This interpretation can be just as little grammatically justified as that of Ebrard; neither a duplicity nor a mutual relationship is expressed in the phrase . .
[96] Grotius, it is true, is not wrong when he says: Amor praesupponit cognitionem; but it is just as correct to say: Cognitio praesupponit amorem.
[97] Even Bengel’s interpretation: perfectum regimen nactus et perfecte cognitus est (viz. amor Dei erga hominem), does not correspond to the idea of the word.
[98] Ebrard, it is true, wants the idea to be retained unweakened, but finds himself compelled by his interpretation of . . . to agree with Beza’s explanation, because “in the case of a relationship its perfection is nothing else than its conclusion. ” Ebrard’s opinion, that if . . . = “love to God,” John must have written instead of , is besides being contrary to John’s usus loquendi without foundation.
[99] In Calvin’s explanation: Si quis objiciat, neminem unquam fuisse repertum, qui Deum ita perfecte diligeret, respondeo: sufficere, modo quisque pro gratiae sibi datae mensura ad hanc perfectionem aspiret, and in that of Socinus: “Est autem perfectio ista earitatis in Deum et obedientia praeceptorum ejus ita intelligenda, ut non omnino requiratur, ne ei quiequam deesse possit, sed tantum ut ejusmodi sit, qua Deus pro sua ingenti erga nos bonitate contentus esse voluit,” limitations are introduced which are foreign to the apostle’s train of thought.
[100] In substantial agreement with this Weiss says: “In vv. 3 and 4 it was stated that in the keeping of God’s commandments we recognise that we have known God. If, therefore, there is a continuous train of thought here, the being in God must only be a new expression for the knowing of God, or must be directly given along with it.”
5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
Ver. 5. In him verily is the love of God perfected ] St John was a mere compound of sweetest love. As iron put into the fire, seemeth to be nothing but fire, so he (the beloved disciple) was turned into a lump of love. Hence he so presseth love, perfect love, to God and his people. And Jerome tells us, that living to a very great age at Ephesus, he would get up into the pulpit; and when through weakness of body he could say no more, he would say, “Little children, love one another;” Si hoc solum fiat, sufficit, If this be well done, all is done. (Jerome in cap. vi. ad Gal.)
That we are in him ] In communion with him, and in conformity to him.
5 .] assertion of the other alternative , not merely as before, but, as usual, carried further and differently expressed: “oppositio cum accessione,” as Grot.): but whosoever keepeth His word (synonymous with , considered as a whole: on the mode of expression, see above), of a truth in him is the love of God perfected (why should this transition be made from knowledge to love? “Amor prsupponit cognitionem,” as Grot.: and is a further step in the same with God: not indeed that the former step is passed through and done with, but that true knowledge and love increase together, and the former is the measure of the latter, just as keeping God’s commandments is the test and measure of true knowledge of Him. And thus in the final and perfect ideal, the two are coincident: the perfect observation of His commandments is the perfection of love to Him. It is manifest, from what has been said, that must be our love towards God, not His love towards us: a gen. objective, not subjective. Some Commentators have held the other meaning: partly because seemed better to be interpreted thus, and partly from doctrinal motives, as in the case of Flacius and Calovius, to keep out the Romish folly of supererogation. But the explanation, though the words themselves admit it (see ch. 1Jn 4:9 ), is manifestly alien from the context. And of any foolish dreams of perfection or super-perfection there is no fear, if we understand the passage as intended by the Apostle, as setting forth the true ideal and perfection of knowledge and love to God, as measured by the perfect keeping of His word: which though none of us can fully reach, every true Christian has before him as his aim and final object. So that there is no need again to depart from the meaning of , as has been done by Beza (“itaque hoc in loco non declarat perfecte aliquid prstare, sed mendacio et simulationi, inani denique speciei opponitur: ut hoc plane sit quod dicimus in vulgato sermone, mettre en excution”)). In this (in the fact of our progress towards this ideal state of perfection of obedience and therefore of love: thus assured that the germ of the state is in us and unfolding) we know that we are in Him (this completes the logical period which began in 1Jn 2:3 , by reasserting that verse, carrying however that assertion yet deeper, by substituting for . This “being in Him” is in fact the Christian life in its central depth of with God and with one another: the spiritual truth corresponding to the physical one enunciated by St. Paul, Act 17:28 , ).
1Jn 2:5 . , “the love of God,” is ambiguous like , amor Dei, l’ amore di Dio, l’amour de Dieu, die Liebe Gottes . It might be objective genitive, “love for God,” “die Liebe zu Gott” (Rothe). But the believer’s love for God is never perfected in this life. The genitive is subjective ( cf. 1Jn 4:9 ), amor Dei erga honunem, per Christum nobis reconciliatus (Bengel), and the idea is that the redeeming love of God has attained its end in the man who observes His Word. Cf. Isa 53:11 . St. Augustine understands “the love of God” as His love for sinners, a forgiving love like that of Jesus when He prayed on the Cross “Father, forgive them”. “What is the perfection of love? It is both to love one’s enemies and to love them in order that they may be brethren.” By cultivating a love like this we get to know that we know Him. ( b ) points forward to , . . ., introducing a second assurance. It is not enough to know Him; we must be sure of continuing in fellowship with Him, of “abiding in Him” to the end. This assurance comes by “walking even as He walked”; i.e. the conformation of our lives to His is an evidence of our abiding interest in Him, our vital union with Him. We get like Him by imitating Him, and our likeness to Him is an irrefragable evidence to ourselves and the the world that we are His, as a son’s likeness to his father proves their relationship. , “is bound,” “ist schuldig” (Rothe), of moral obligation . The claim ( ) must be honourably attested. in this section refers grammatically to Jesus Christ 1Jn 2:1-2 ). The change of pronoun ( ) does not imply a change of person, since here as in 1Jn 3:3 ; 1Jn 3:5 ; 1Jn 3:7 ; 1Jn 3:16 , 1Jn 4:17 , is not a mere pronoun. It is used like ille , and signifies “that great One,” “the Master”. Cf. 2Ti 2:12-13 . , see note on 1Jn 1:6 . Aug.: “Perhaps He admonishes us to walk in the sea. Far from it! He admonishes us to walk in the way of righteousness.”
word. App-121.
love. App-135.
God. App-98.
perfected. App-125.
5.] assertion of the other alternative, not merely as before, but, as usual, carried further and differently expressed: oppositio cum accessione, as Grot.):-but whosoever keepeth His word (synonymous with , considered as a whole: on the mode of expression, see above), of a truth in him is the love of God perfected (why should this transition be made from knowledge to love? Amor prsupponit cognitionem, as Grot.: and is a further step in the same with God: not indeed that the former step is passed through and done with, but that true knowledge and love increase together, and the former is the measure of the latter, just as keeping Gods commandments is the test and measure of true knowledge of Him. And thus in the final and perfect ideal, the two are coincident: the perfect observation of His commandments is the perfection of love to Him. It is manifest, from what has been said, that must be our love towards God, not His love towards us: a gen. objective, not subjective. Some Commentators have held the other meaning: partly because seemed better to be interpreted thus, and partly from doctrinal motives, as in the case of Flacius and Calovius, to keep out the Romish folly of supererogation. But the explanation, though the words themselves admit it (see ch. 1Jn 4:9), is manifestly alien from the context. And of any foolish dreams of perfection or super-perfection there is no fear, if we understand the passage as intended by the Apostle, as setting forth the true ideal and perfection of knowledge and love to God, as measured by the perfect keeping of His word: which though none of us can fully reach, every true Christian has before him as his aim and final object. So that there is no need again to depart from the meaning of , as has been done by Beza (itaque hoc in loco non declarat perfecte aliquid prstare, sed mendacio et simulationi, inani denique speciei opponitur: ut hoc plane sit quod dicimus in vulgato sermone, mettre en excution)). In this (in the fact of our progress towards this ideal state of perfection of obedience and therefore of love:-thus assured that the germ of the state is in us and unfolding) we know that we are in Him (this completes the logical period which began in 1Jn 2:3, by reasserting that verse, carrying however that assertion yet deeper, by substituting for . This being in Him is in fact the Christian life in its central depth of with God and with one another: the spiritual truth corresponding to the physical one enunciated by St. Paul, Act 17:28, ).
1Jn 2:5. , His word) the word of Jesus Christ respecting the Father: ch. 1Jn 1:5. The precepts are many; the word is one.-, in truth) It is not a lie or vain boasting. This adverb has great force at the beginning of the clause.- , the love of God) towards man, reconciled to us by Christ.-, is made perfect) Having obtained perfect rule, it is also perfectly known: ch. 1Jn 4:12.- , in this) There is a reference to the preceding words, but whoso keepeth, as ch. 1Jn 4:6, from this.- , we are in Him) Synonyms, with progressive gradation: to know Him; to be in Him; to abide in Him: 1Jn 2:6, knowledge; fellowship; constancy.
perfect
(See Scofield “Mat 5:48”).
whoso: 1Jo 2:3, 1Jo 2:4, Psa 105:45, Psa 106:3, Psa 119:2, Psa 119:4, Psa 119:146, Pro 8:32, Pro 28:7, Ecc 8:5, Eze 36:27, Luk 11:28, Joh 14:21, Joh 14:23, Rev 12:17, Rev 14:12
in him: 1Jo 4:12, 1Jo 4:18, Jam 2:22
hereby: 1Jo 2:27, 1Jo 2:28, 1Jo 3:24, 1Jo 4:13, 1Jo 4:15, 1Jo 4:16, 1Jo 5:20, Joh 6:56, Joh 15:5, Rom 8:1, 1Co 1:30, 2Co 5:17, 2Co 5:21, Col 2:9, Col 2:10
Reciprocal: Joh 13:35 – General Joh 15:10 – ye keep Phi 3:10 – I Phi 3:15 – as Col 3:10 – knowledge 1Jo 4:17 – made
1Jn 2:5. The love of God perfected has virtually the same thought as Jesus expressed in Joh 14:21. To be perfected means to be made complete, and that will be accomplished when a man proves his love for God by keeping the commandments. On the same principle a man cannot truly claim to love the Lord who does not obey His word, even though he may sing “0 how I love Jesus” as vigorously as anyone. Know that we are in him. For comments on the word know see those at verse 3.
1Jn 2:5. But whoso keepeth his word: this phrase is our Lords, both in St. Johns Gospel and in the Apocalypse. Examination will show that the keeping is more interior than the doing, including that sacred reverence for the principle of obedience which is its permanent or abiding safeguard in the soul: because thou hast kept My word, I will keep thee (Rev 3:8; Rev 3:10). But St. John never speaks of the law: it is the word as the central expression of the mind of God which as precept is the commandment, and branches out into the commandments. Observe that the if has now vanished, while the individual whoso remains, and it follows, in him verily bath the love of God been perfected. If ye continue in My wordinterchangeable with My word continuing in you,then are ye verily My disciples (Joh 8:31): the same emphasis on the truly responding to the truth is not in him. But we cannot help feeling that this verilyhere alone made his own by St. Johnexpresses the solemn joy with which the writer approaches a new word and a new thought that will throb throughout the remainder of the Epistle. Postponing the study of love until we hear that love is of God, we must mark the perfected love. Five times the thought occurs; and, while always the fellowship of love with God is the undertone, there is a distinction. Twice it is of Gods love in or to us; once, in the middle, it is obviously the love common to God and us; and in the rest it is no less obviously love perfected in ourselves. What it is here let three considerations show. First, the Divine love in the mission and atoning work of the Son has been exhibited as effecting the forgiveness and sanctification of the soul; but that does not constitute the full knowledge of God in Christ: His love in us attains its perfect operation only when it becomes the full power of a simple and pure obedience to His word; that is its finished work in us. We know God when we know His love; and the knowledge or fellowship of His love is the possession of its perfect influence within us as the active power of holiness in one that has been passively delivered by it from sin. Hence, secondly, it is added, by this we know that we are in him: not by spiritual enjoyments; not by ecstatic absorption into the Divine abyss, such as later and degenerate mysticism delighted to describe; but by the power to do His holy will in absolute self-surrender and consecration, do we know that we have union with God. It may be objected that on this view it should read that He is in us: now precisely this we do read when next the perfect operation of the Divine love is referred to: God abideth in us, and His love is perfected in us (chap. 1Jn 4:12). It is not our consummate love to God that assures us of our union with Him, but the blessed experience of His perfected love in us. Thirdly, this is confirmed by what follows: He that saith he abideth in him, ought himself also to walk even as he walked. There is no stress on the saith, as if the meaning were that the profession ought to be confirmed by practice. True as that is, the truth is deeper here. The profession before was, I know God; now the phrase changes, that he abideth in Him. The stress is on the abiding, which now enters the Epistle for the first time to go no more out; and as this continuous fellowship with Christ is no other than the life of the Vine producing fruit in the branches, he who has it is bound to exhibit in himself the holiness of Christ, and walk as He walked. The knowledge, the life, the love of Christ is perfected in this, that we live as He lived. In fact, there are two obligations: being abidingly in Christ absolutely involves a Divine necessity of righteous obedience; and the profession of it binds the professor to do his own part to imitate Him. If I thenye also ought. For I have given you an example, that ye also should do as I have done (Joh 13:14-15). This suggests the Masters self-sacrificing love as the specific characteristic of His pattern, and leads to the next section. But, before passing on, we should observe the wealth of new terms and thoughts which crowd into the present verse: knowledge, indwelling, abiding; all these being perfected love; and all issuing in our being even as He. Each one of these recurs again and again.
5. Whosoever may keep His Word truly, the love of God has been perfected in him. While regeneration saves us from committing sin, there are many commandments on the plane of entire sanctification which are not fulfilled in our time, e.g., Be ye holy, Be perfect, Be filled with the Spirit, which we do not verify. They are not the moral commandments alone, but they are the divine logos, which God requires, and must be satisfied if we are going up to Him in heaven. The divine agapee must be perfected by the thorough expurgation of the heart from all inbred sin. In regeneration Gods love is poured into a heart corrupted by the fall. That corruption must be eliminated by the cleansing blood and our love made perfect, i.e., pure from all antagonisms, before we go up to heaven.
Verse 5
Perfected; exemplified and fulfilled.
2:5 {4} But whoso keepeth his word, in him verily is the {f} love of God perfected: hereby know we that we are in {g} him.
(4) He that keeps God’s commandments loves God indeed: He that loves God, is in God, or is joined together with God. Therefore he that keeps his commandments is in him.
(f) Wherewith we love God.
(g) He means our union with Christ.
John’s use of the phrase "in Him" is different from Paul’s. Paul used this phrase to describe every believer’s relationship to Christ because of his or her justification. The unsaved are not "in Christ." However, John used "in Him" as Jesus did in the Upper Room Discourse to describe not all believers but the group of believers who abide in Christ (Joh 15:1-8). In Joh 15:8 Jesus said, "By this [abiding] is my Father glorified, that you bear much fruit. So you will be my disciples." To abide in Christ means to obey Him (Joh 15:10).
"Thus the test of ’abiding’ in him is, as before, whether or not the claimant is living a life of obedience to God." [Note: Smalley, p. 52.]
Abiding in Christ is another synonym for having an intimate relationship with Him, as are having fellowship with God and knowing God experientially. John’s point was that a believer who is abiding in God will obey God just as Jesus Christ abode in God and gave evidence of that by obeying His Father. John used the word translated "abide" (Gr. meno) 24 times in 1 John (1Jn 2:6; 1Jn 2:10; 1Jn 2:14; 1Jn 2:17; 1Jn 2:19; 1Jn 2:24 [thrice], 27 [twice], 28; 1Jn 3:6; 1Jn 3:9; 1Jn 3:14-15; 1Jn 3:17; 1Jn 3:24 [twice]; 1Jn 4:12-13; 1Jn 4:15-16 [thrice]). This indicates a major emphasis on the believer’s abiding relationship in this epistle. The obligation of every Christian is not just to obey God’s orders (1Jn 2:4-5) but also to follow the example of His Son (1Jn 2:6).
"We cannot claim to abide in Him unless we behave like Him." [Note: Stott, p. 92.]
"Johannine imitation means to follow as a disciple, a completely dedicated adherent and advocate." [Note: Yarbrough, p. 90.]
The next few verses explain what it means to behave as Christ did.
On the other hand the Christian who is careful to observe all of God’s Word (not just His commandments, 1Jn 2:4) gives evidence that he has come to understand and appreciate God’s love for him. God’s love is perfected in him in the sense that the Christian has perceived it, has responded to it, and it is having its intended effect in his or her behavior. Our love for God is in view here rather than His love for us (cf. 1Jn 2:15; 1Jn 4:12; 1Jn 5:3). [Note: Bruce, p. 51; Stott, p. 91; Dodd, p. 31.] Loving God is parallel to knowing God (1Jn 2:3-4).
Bible students have often called John the apostle of love because of his frequent references to love. There are no fewer than 46 references to love in 1 John. The verb agapao appears 28 times in these verses: 1Jn 2:10; 1Jn 2:15 (twice); 1Jn 3:10-11; 1Jn 3:14 (twice), 18, 23; 1Jn 4:7 (twice), 8, 10 (twice), 11 (twice), 12, 19 (twice), 20 (thrice), 21 (twice); 1Jn 5:1 (twice), 2 (twice). The noun agape occurs 18 times: 1Jn 2:5; 1Jn 2:15; 1Jn 3:1; 1Jn 3:16-17; 1Jn 4:7-10; 1Jn 4:12; 1Jn 4:16 (thrice), 17, 18 (thrice); 1Jn 5:3. Likewise many have referred to Paul as the apostle of faith and to Peter as the apostle of hope because of their major emphases.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)