Exegetical and Hermeneutical Commentary of 1 John 4:12
No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.
12. No man hath seen God at any time ] Better, as R. V., No man hath beheld God at any time: a different verb ( ) is used here from that used in 1Jn 4:20 and in Joh 1:18 ( ) where we have exactly the same statement. The verb used here implies something of gazing and contemplation: our word ‘theatre’ comes from it. Comp. ‘Whom no man hath seen, nor can see’ (1Ti 6:16).
Once more (see on 1Jn 4:7) the connecting lines of thought are not on the surface, and cannot be affirmed with certainty. What follows seems to give the clue to what otherwise looks like an abrupt transition. ‘I say we must love one another, for by so doing we have proof of the presence of the invisible God. No amount of contemplation ever yet enabled any one to detect God’s presence. Let us love one another, and then we are sure, not only that He is with us but in us, and not merely is, but abides’. Here, as in Joh 1:18, ‘God’ stands first for emphasis: God no one hath ever yet beheld.
God dwelleth in us ] Better, as R. V., God abideth in us (see on 1Jn 2:24): He is not a momentary visitant but a permanent friend and guest.
his love is perfected in us ] Or, the love of Him is perfected in us. ‘His love’ to us can scarcely be meant; for in what sense would our loving one another perfect that? Moreover, as already noticed, ‘the love of God’ in this Epistle commonly means man’s love to Him, not His to man (1Jn 2:5, 1Jn 3:17, 1Jn 5:3). ‘His love’ might possibly mean the love which characterizes Him, or the love which He has implanted in us; but the other is simpler. Our love to God is developed and perfected by our loving one another. We practise and strengthen our love of the Unseen by shewing love to the seen. See on 1Jn 2:5.
Fuente: The Cambridge Bible for Schools and Colleges
No man hath seen God at any time – See the notes at Joh 1:18, where the same declaration occurs. The statement seems to be made here in order to introduce a remark to show in what way we may know that we have any true knowledge of God. The idea is, He has never indeed been seen by mortal eyes. We are not, then, to expect to become acquainted with what he is in that way. But there is a method by which we may be assured that we have a true knowledge of him, and that is, by evidence that we love another, and by the presence of his Spirit in our hearts. We cannot become acquainted with him by sight, but we may by love.
If we love one another, God dwelleth in us – Though we cannot see him, yet there is a way by which we may be assured that he is near us, and that he even dwells in us. That way is by the exercise of love. Compare the notes at Joh 14:23-24.
And his love is perfected in us – Is carried out to completion. That is, our love for each other is the proper exponent of love to him reigning in our hearts. The idea here is not that we are absolutely perfect, or even that our love is perfect, whatever may be true on those points, but that this love to others is the proper carrying out of our love toward him; that is, without this our love to him would not have accomplished what it was adapted and designed to do. Unless it produced this effect, it would be defective or incomplete. Compare 1Jo 4:17. The general sense is this: We claim to have the love of God in our hearts, or that we are influenced and controlled by love. But however high and exalted that may seem to be as exercised toward God, it would be defective; it would not exert a fair influence over us, unless it led us to love our Christian brethren. It would be like the love which we might profess to have for a father, if it did not lead us to love our brothers and sisters. True love will diffuse itself over all who come within its range, and will thus become complete and entire. This passage, therefore, cannot be adduced to demonstrate the doctrine of sinless perfection, or to prove that Christians are ever absolutely perfect in this life. It proves only that love to God is not complete, or fully developed, unless it leads those who profess to have it to love each other. See the notes at Job 1:1. On the meaning of the Greek word here used, ( teleioo,) see the notes at Phi 3:12. Compare the notes at Heb 2:10.
Fuente: Albert Barnes’ Notes on the Bible
1Jn 4:12
No man hath seen God at any time.
If we love one another, God dwelleth in us, and His love is perfected in us
The nearness of God
There is a saying of Hazlitts, bold, and at first seeming to be wondrous true, In the days of Jacob there was a ladder between heaven and earth; but now the heavens have gone further off, and have become astronomical. This may be taken as illustrating the belief of a large number of people who imagine that somehow or other the earth in its youth was better off and nearer God than it possibly can be, with the larger, fuller, and more accurate scientific knowledge that it has now; a fancy that the heavens have gone further away because of our knowledge of them. But no wise man would wish to go back from the effect of the scientific analysis, or undo those results of it which are the glory of the age. Because by a flash of lightning I can speak to the other side of the world–because I live in a generation in which men gain the strength of giants, and can move mountains–am I further from God? I think not. Mans nearness to God, or distance from Him, arises from no scientific knowledge, or from the want of it. Man grows near to God by the likeness of his own soul. Still, you may say, that the revelation of Gods power made by science has removed the sense of His immediate presence. Then science has done a good work. Such a sense of nearness, brought about by a want of knowledge and a mean apprehension of Gods power, might belong to idiots, and is certainly unneeded by mankind. God is to us a greater Being than the ancients ever knew. Though we may fancy that the heavens or whatever other material place men may have thought He dwelt in have grown distant, His Spirit has grown near. It is the glory of earthly love to clasp, to hold, to have in near communion, to see, to hear, to touch. If we were speaking of mere humanities, we might, with Hazlit, lament the time when earth was so near to heaven. But when we come to speak of Him whom no man hath seen at any time, we go to the spirituality of things–we measure no longer by earthly measure. If the God you long to know is the God of the Spirit who comes to the hearts of all who seek for Him in spirit and in truth, who, in every motion of desire and love, lives in the soul, who stirs men to penitence, draws them from His own sweet influence–if this is the God you seek and long to know, your God is always near you. So long as men can hold to this spiritual perception of God, science has done no mischief; and whilst it has increased mans knowledge has increased, too, his belief in his nearness to God; has shown Him that his knowledge of nature has altered no canon of the eternal laws; has cast no shade on any brightness of human mercy or human love; has made no change in any way in the glorious relationships between the human soul and God, by which man alone can rise to the height of his own marvellous capacities, and which alone is his belief, his pride, his hope. A religion, such as you and I profess–a religion which teaches that Gods dear Son came down from heaven to earth, and took upon Him the form of man; and which teaches, further, that in the Spirit God is still as near as when in the person of His Son He walked in Nazareth, dignifies alike the earth and man–makes man more lovable, the earth more glorious–and the presence of God to such as care to know it, an eternal reality. (G. Dawson, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. No man hath seen God at any time.] The very words, with the change of for , of this apostle in his gospel, Joh 1:18. We may feel him, though we cannot see him; and if we love one another he dwelleth in us, and his love is perfected in us-it has then its full accomplishment, having moulded us according to its own nature.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The essence of God is to our eyes invisible, incomprehensible to our minds; but by yielding ourselves to the power of his love, so as to be transformed by it, and habituated to the exercise of mutual love, we come to know him by the most pleasant and most apprehensible effects, experiencing his indwelling, vital, operative presence and influences, whereby he is daily perfecting this his own likeness and image in us. This is the most desirable way of knowing God, when, though we cannot behold him at a distance, we may feelingly apprehend him nigh us, and in us.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. God, whom no manhath seen at any time, hath appointed His children as the visiblerecipients of our outward kindness which flows from love to Himself,”whom not having seen, we love,” compareNotes, 1Jo 4:11, 1Jo4:19, 20. Thus 1Jo 4:12explains why, instead (in 1Jo 4:11)of saying, “If God so loved us, we ought also to love God,“he said, “We ought also to love one another.”
If we love one another, Goddwelleth in usfor God is love; and it must have been from Himdwelling in us that we drew the real love we bear to the brethren(1Jn 4:8; 1Jn 4:16).John discusses this in 1Jo4:13-16.
his loverather, “thelove of Him,” that is, “to Him” (1Jo2:5), evinced by our love to His representatives, our brethren.
is perfected in usJohndiscusses this in 1Jo4:17-19. Compare 1Jo 2:5,”is perfected,” that is, attains its proper maturity.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
No man hath seen God at any time,…. The same is said by the Evangelist John, Joh 1:18; but here it is observed with a different view, and upon another account; there it signifies that no man has seen and looked into the counsels and designs of God, and been able to make a discovery and declaration of his mind and will, his love and grace, and which is there ascribed to the Son of God,
[See comments on Joh 1:18]; but here the sense is, that whereas God is invisible in his nature, and incomprehensible in his being and perfections, so that there is no coming to him, and seeing of him, and conversing with him in a familiar way, and so not of loving him as he is in himself, and ought to be loved, as one friend sees, converses with, and loves another, and finds his love increased by sight and conversation; then we ought to love the saints and people of God, who are visible, may be seen, come at, and conversed with, see 1Jo 4:20; for this clause stands among the arguments and reasons for brotherly love:
if we love one another God dwelleth in us; not as he does in his Son, by union of nature; nor as in heaven, by the displays of his glory; nor as in the whole world, by his omnipresence and power; but by his Spirit, and the communications of his love, and by his gracious presence and communion, which he indulges the saints with; for such who love one another, as they appear to have the Spirit of God, of which that grace is a fruit, so they are by the Spirit built up a fit habitation for God, and by which Spirit he dwells in them; and such may expect the presence of God, for they who live in peace, the God of love and peace shall be with them:
and his love is perfected in us; not that love of God, with which he loves his people; for that admits of no degrees, and is not more or less in itself, or in his heart; but is always invariably and unchangeably the same, and is full, complete, and perfect in his own breast, as it was from all eternity; and does not pass by degrees, or gradually rise from a love of benevolence to a love of complacency and delight, or increase as our love does to him and to one another, on which it has no dependence: nor is this love perfected in the saints in this life; that is to say, they have not perfect knowledge and enjoyment of it; nor have they all the effects of it bestowed upon them, and applied unto them; the perfection of it, in this sense, will be in heaven: but the love with which God is loved is here designed; and it is called his, because he is both the object and the author of it; and this is no effect as to degrees; yea, sometimes, instead of abounding and increasing, it goes back, it is left, and waxes cold; and it will not have its completion till the saints come to heaven, and then it will be in its full perfection and glory, when faith and hope shall be no more: but the sense is, that this grace of love is sincere and hearty, and without dissimulation; it is unfeigned love; and it is in deed and in truth, and not in word and in tongue only; and this appears to be so, by the love which is shown to the brethren, the children of God; so that love to God in the saints is perfected by love to the brethren, just in such sense as faith is made perfect by works, Jas 2:22, that is, is made to appear to be genuine, right, and true.
Fuente: John Gill’s Exposition of the Entire Bible
No one hath beheld God at any time ( ). Perfect middle indicative of (Joh 1:14). Almost the very words of Joh 1:18 (instead of ).
If we love one another ( ). Third-class condition with and the present active subjunctive, “if we keep on loving one another.”
God abideth in us ( ). Else we cannot go on loving one another.
His love ( ). More than merely subjective or objective (1John 2:5; 1John 4:9). “Mutual love is a sign of the indwelling of God in men” (Brooke).
Is perfected ( ). Periphrastic (see usual form in 1John 2:5; 1John 4:17) perfect passive indicative of (cf. 1:4). See verse 18 for “perfect love.”
Fuente: Robertson’s Word Pictures in the New Testament
God. Beginning the sentence emphatically, and without the article : God as God. “God hath no man ever yet seen.” Compare Joh 1:18.
His love. Not our love to Him, nor His love to us, but the love which is peculiarly His; which answers to His nature.
Fuente: Vincent’s Word Studies in the New Testament
1) “No man hath seen God at anytime.” (Greek oudeis) “not one” man (Greek popote) ever or at anytime (Greek tetheatai) has beheld, gazed upon, or comprehended God. Jesus Christ His son has manifested His nature and attributes, but the world “knew Him not.” Joh 1:10-11; Joh 1:18; Joh 14:9; Col 1:15, 2Co 4:4.
2) “If we love one another, God dwelleth in us.” Love of God’s children, one for another, is an evidence that one is a member of God’s family, is a child of God. It is Divinely given in regeneration and should be cultivated to Christian maturity. 1Jn 4:7; Rom 5:5; Joh 13:34-35; Gal 6:2; Rom 13:8; Rom 13:10.
3) “And his love is perfected in us.” The love of God is, (Greek teteleiomene) having been completed, matured, or perfected in those who actively, progressively show love for each other. This is the will of our lord for each in Him, especially in His church. Mat 5:48.
Fuente: Garner-Howes Baptist Commentary
12 No man hath seen God The same words are found in Joh 1:18 of John’s Gospel; but John the Baptist had not there exactly the same thing in view, for he meant only that God could not be otherwise known, but as he has revealed himself in Christ. The Apostle here extends the same truth farther, that the power of God is comprehended by us by faith and love, so as to know that we are his children and that he dwells in us.
He speaks, however, first of love, when he says, that God dwells in us, if we love one another; for perfected, or really proved to be, in us is then his love; as though he had said, that God shews himself as present, when by his Spirit he forms our hearts so that they entertain brotherly love. For the same purpose he repeats what he had already said, that we know by the Spirit whom he has given us that he dwells in us; for it is a confirmation of the former sentence, because love is the effect or fruit of the Spirit.
The sum, then, of what is said is, that since love is from the Spirit of God, we cannot truly and with a sincere heart love the brethren, except the Spirit puts forth his power. In this way he testifies that he dwells in us. But God by his Spirit dwells in us; then, by love we prove that we have God abiding in us. On the other hand, whosoever boasts that he has God and loves not the brethren, his falsehood is proved by this one thing, because he separates God from himself.
When he says, and his love is perfected, the conjunction is to be taken as a causative, for, or, because And love here may be explained in two ways, either that which God shews to us, or that which he implants in us. That God has given his Spirit to us, or given us of his Spirit, means the same thing; for we know that the Spirit in a measure is given to each individual.
Fuente: Calvin’s Complete Commentary
12. No man hath seen God Neither with bodily nor mental eye. And so we can know him as he is, love, only in the light of that circumfused love wherewith we love one another and him, to which we attain through the divine Propitiator, who has reconciled and unified us all in love, and through whom God has given us his Spirit, affirming him to be love. If we love one another with divine love, our incapacity to ocularly see God is remedied in this luminiferous ether of love.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘No man has beheld God at any time. If we love one another, God abides in us, and his love is perfected in us. By this we know that we abide in him and he in us, because he has given us of his Spirit, and we have beheld and bear witness that the Father has sent the Son to be the Saviour of the world.’
We do not abide in God by seeing Him. Indeed no one has beheld God at any time. But His presence among us, and His abiding in us is revealed in the love that flows from us to our fellow-believers. Those who are surrounded and possessed by the God Who is love will become channels of that love, especially to those who are also the channels of that love. This love, which is the evidence that we have been begotten of God and know God, this oneness of heart with God’s true people, this love of the truth and those who are in the truth, will result in God’s love being perfected in us. As we love each other we come better to know the love of God. For intrinsic within this is the response to the truth proclaimed by those who are truly His.
But in the end we know that we abide in Him because of what we have come to believe, for it is God Who has wrought it in us. We know that He has given us of His Spirit, Who has entered our lives giving us new life and making us new creations (2Co 5:17). And above all we know that the Spirit has revealed to us that the Father sent the Son to be the Saviour of the world. We have come to believe in the Father’s love in giving His only Son, we have come to believe in His only Son, Jesus Christ, Who came into the world in the flesh and was crucified for our sin and rose again in order to offer salvation to the world.
He is ‘The Saviour of the world.’ He is the One Whose sacrifice is sufficient for the sins of the whole world (1Jn 2:2). But that sufficiency is only effective for those who believe. So ‘our hope is set on the Living God Who is the Saviour of all men, especially of those who believe’ (1Ti 4:10). It is not a question of numbers but of quality. His sacrifice is totally sufficient for all, but can only be effective in those who respond. They alone will be saved. If we have experienced that salvation, how can we not love Him?
Fuente: Commentary Series on the Bible by Peter Pett
1Jn 4:12. No man hath seen God, &c. “God himself is an invisible Spirit, whom no man hath seen nor can see with his bodily eyes. But as he is the great Fountain of benevolence, if we love one another with cordiality and entire sincerity, it appears that God dwelleth in us, and that his love is perfected in us; for this is the best proof we can give of our love to him, and of the prevalence of his grace in our hearts, transforming us into his image.”
Fuente: Commentary on the Holy Bible by Thomas Coke
1Jn 4:12 . The blessing of brotherly love is perfect fellowship with God.
] comp. 1Jn 4:20 and Gospel of Joh 1:18 . In opposition to Rickli’s view, that these words were spoken in polemic reference to the false teachers who pretended to see God, i.e. to know Him fully, Lcke rightly asserts that in that case the apostle would have more definitely expressed the polemic element; does not here at all denote spiritual seeing or knowledge (Hornejus, Neander, Sander, Erdmann), but seeing in the strict sense of the word (de Wette, Dsterdieck, Braune). John, however, does not here emphasize this invisibility of God (in which He is infinitely exalted above man; comp. 1Ti 6:16 ) in order to suggest that we can reciprocate the love of God, not directly, but only through love to our visible brethren (Lcke, Ebrard; similarly Hornejus, Lange, etc.), but in order thereby to emphasize still more the following: . . . as the Scholiast in Matthiae indicates by paraphrasing: ; a Lapide correctly interprets: licet eum non videamus, tamen, si proximum diligamus, ipse invisibilis erit nobis praesentissimus (so also de Wette, Dsterdieck, Erdmann, Myrberg, Braune). The which is added shows that is regarded as the simple perfect, and does not “include past and present” (Lcke); nevertheless with the thought: “no one has seen God at any time,” the further thought: “no one can see Him,” is tacitly combined. That the apostle had in view the passage Exo 33:20 (Sander), is the more improbable, as both thought and expression are different. In reference to the appearances of God which the O. T. in Gen 12:7 ; Gen 17:1 , and elsewhere, relates, Spener rightly remarks: “All such was not the seeing of the Divine Being Himself, but of an assumed form in which His being manifested itself.”
, ] In these words the blessing of brotherly love is stated: With brotherly love fellowship with God is associated, because, indeed, love is of God. The explanation of several commentators: “if we love one another, then it may thereby be known that God is in us,” weakens the thought of the apostle. [267] God’s dwelling in us is certainly not meant to be represented here as a result or fruit of our love to one another (as Frommann, p. 109, interprets); and just as little is it the converse relation; but it is the inseparable co-dependence of the two elements, which mutually condition each other (so also Braune).
] is not here “the love which God has to us” (Calovius, Spener, Russmeyer, Sander, Erdmann, etc.), for the idea does not agree with this, comp. 1Jn 4:18 , but the love which the believer has; may, however, be either the objective genitive (so most commentators) or the subjective genitive; but in the latter case we must not interpret, with Socinus: “ea dilectio, quam ipse Deus nobis praescripsit,” nor, as Calvin thinks probable: “caritas, quam Deus nobis inspirat,” but “ the love which is inherent in God ” (which is His nature and ); this, however, considered as dwelling in believers ( ) as the soul of their life (so also Brckner and Braune). This explanation, in which no object which would restrict the general idea of love has to be supplied (comp. 1Jn 4:7-8 ; 1Jn 4:16 ; 1Jn 4:18 ), deserves the preference, because the specific love to God is first mentioned in 1Jn 4:19 . Quite unjustifiably Ebrard asserts that . denotes “the mutual loving relationship between God and us; comp. 1Jn 2:5 .”
[267] Weiss insists on this interpretation, because “it is meant to be shown how we have in brotherly love the visible evidence of an existence of God who is in Himself invisible; ” incorrectly, for (1) Christians need no visible proof of the existence of the invisible God, and, besides, it is not the existence of God, but God’s dwelling in us, etc., that is the subject here; (2) the conjunction shows that the subordinate clause states the condition under which what is stated in the principal clause takes place; (3) the supplement of a is purely arbitrary.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.
Ver. 12. No man hath seen God ] If we read that any hath seen him, we must understand it, that indeed they did see Mercavah, velo harocheb, the chariot in which God rode, but not the rider in it, as that Rabbi speaketh. (Rab. Maim. More Nevochim, iii. 7.)
His love is perfected in us ] i.e. Either actively; our love is demonstrated in the excellency of it. Or else passively; the love that God beareth to us is abundantly declared perfect, in that he worketh such a gracious inclination in us. And in this latter sense understand the apostle, 1Jn 4:17 , touching love made perfect.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 .] God hath no one ever beheld (what is the connexion of these words, so suddenly and startlingly introduced? It is evident that 1Jn 4:12 is connected with 1Jn 4:11 , by the words , taking up again . But it is also evident that it is connected with 1Jn 4:13 by the , . . . And it is further plain, that these words, , must have some close reference to , seeing that they stand between those words in 1Jn 4:11 , and the resumption of them in 1Jn 4:12 . It would appear by this, that the idea of connecting them with , 1Jn 4:14 , in the sense, “but we have truly beheld,” &c., as Carpzov., is a mistake. c. (and similarly Thl. and Aretius) takes it as if some objector were introduced, , , ; and that the Apostle, , . . But of this objection there is not the slightest trace in the text: and had the Apostle intended to adduce such an one, he would, as Dsterd. well observes, have replied to it not from the effect of our love to one another, but from the facts of the mission and ministry of the Son of God. Of the remaining Commentators, there are two great divisions. The first consists of those who take the axiom as referring forward to : i. e. our inner communion of life with God whom we have not seen must be realized and will be realized, by love towards one another: so the Scholl., I., . , and II., , , , , . And so Hunnius, Seb.-Schmidt, Spener, Joach. Lange, Socinus, Grot., Rosenm., Baumg.-Crus., Rickli, Neander, De Wette, Sander, Dsterd., Huther, al. Dsterd. quotes Rickli’s representation of this view as the best: “To behold God, to perceive Him immediately and according to His infinite divine essence, is given to no man here: we cannot apprehend God: but then in the highest and the best manner do we perceive Him inwardly, as His true children, if we love one another, for then God abideth in us.” And all this is most true. But I would submit that although it might explain 1Jn 4:12 and what follows, it does not explain the place of 1Jn 4:12 in the context at all. How comes the Apostle thus suddenly to introduce this axiom and what follows it? Clearly, 1Jn 4:11 ; 1Jn 4:14 are connected: the same strain of argument is going on, and it is most improbable that a thought thus foreign to that argument would be introduced into the midst of it. Obviously, this is a great defect in this interpretation. Let us turn to the other, and see whether we have it supplied. It takes the words as saying this: “We cannot immediately return to the invisible God the love which He has shewn to us: for no man has ever seen Him: i. e. He is not to be seen by any. But if we love our brethren, whom we do see, God abides in us, we are His children, objects of His love, and so, by love to our brethren, love to God is perfected in us.” (Lcke.) And thus or nearly thus, Corn.-a-lap., Mayer, Schlichting, Episcopius, Bengel, Whitby, G. Lange, Jachmann.
Now this interpretation, as above given, has the merit of being linked to what went before, by our inability to return God’s love: but I must feel that Dsterd.’s objection to it is fatal: it gives a sense wholly alien from St. John’s habit of thought, in alleging that we cannot return God’s love, and further alien in giving as a reason for this inability, that He is invisible. It would be a most unjustifiable use of 1Jn 4:20 , to convert it thus and make it say that we cannot love God whom we have not seen.
Thus it appears that each view has something to recommend it, each something to discommend it. Is there no third way to be found? In examining 1Jn 4:11 , we find an unexpected substitution, , (not , but) . Why so? Here, 1Jn 4:20 will guide us to an answer, if rightly used. Not, because we cannot love God whom we have not seen: but because the exponents of God whom we have not seen are our brethren whom we do see. And the Apostle, in substituting , does not for a moment drop or set aside the higher , but in fact leads up to it by putting its lower and visible objects before us. And then 1Jn 4:12 comes in as an explanation, an apology as it were, for this substitution, in the following manner: , I say: for the love to God, which is our , is love towards one whom we have never seen, and cannot exist in us (as 1Jn 4:20 ) unless by and with its lower degrees as manifested towards our brethren whom we have seen. By our love to them are we to know, how far we have love to Him: if that be present, He dwelleth in us, and . And thus (see below) the way is prepared for 1Jn 4:15-16 , which take up and bring to a conclusion the reasoning): if we love one another, God abideth in us (for the reason already stated in 1Jn 4:8 , and restated in immediate connexion with this very matter in 1Jn 4:16 , that God is Love, and every one that loveth is born of God, knows God, abides in God and God in him), and (simply the copula: not as Calvin, “copulam accipit causalis particul loco”) the love of Him (i. e. , as in ch. 1Jn 2:5 , where we had the same expression, our love to Him , not, as Beza, Bengel, Sander, al., His love to us . This is evident not merely from ch. 1Jn 2:5 , but from the context here: see it explained above, and remember that it is our love to God which is here the subject, as evinced by our love to our brethren. This is further shewn by the recurrence of the same expression in 1Jn 4:17 , , and 1Jn 4:18 , . And so the majority of Commentators. Calvin proposes as a possible alternative, “caritas, quam nobis inspirat.” Socinus renders “dilectio quam ipse Deus nobis prscripsit.” But both these are forced, and agree neither with usage nor with the context) is perfected (see note ch. 1Jn 2:5 . Here, as there, it signifies, has reached its full maturity: the being the token and measure of it. The form , like all resolved forms of verbal tenses, brings out more strongly the peculiar temporal force of the verb substantive united with the import of the participle as a predicate. Hence in this case, the present sense always contained in the perfect, predominates, and there is more reason than ever for rendering “is,” not “hath been”) in us (on the view above maintained of , keeps its primary and obvious sense, “ in us ,” “within us,” as in ch. 1Jn 2:5 ).
Fuente: Henry Alford’s Greek Testament
1Jn 4:12 . “God no one hath ever yet beheld Him”. By and by “we shall see Him even as He is” (1Jn 3:2 ), but even now, if we love, we are no strangers to Him: He abides and works in us. , “carried to its end”; see note on 1Jn 2:5 .
Fuente: The Expositors Greek Testament by Robertson
No man = No one. Greek. oudeis.
seen = beheld. App-133.
dwelleth. Greek. meno. See p. 1511.
perfected = made perfect. App-125.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] God hath no one ever beheld (what is the connexion of these words, so suddenly and startlingly introduced? It is evident that 1Jn 4:12 is connected with 1Jn 4:11, by the words , taking up again . But it is also evident that it is connected with 1Jn 4:13 by the , … And it is further plain, that these words, , must have some close reference to , seeing that they stand between those words in 1Jn 4:11, and the resumption of them in 1Jn 4:12. It would appear by this, that the idea of connecting them with , 1Jn 4:14, in the sense, but we have truly beheld, &c., as Carpzov., is a mistake. c. (and similarly Thl. and Aretius) takes it as if some objector were introduced,- , , ; and that the Apostle, , . . But of this objection there is not the slightest trace in the text: and had the Apostle intended to adduce such an one, he would, as Dsterd. well observes, have replied to it not from the effect of our love to one another, but from the facts of the mission and ministry of the Son of God. Of the remaining Commentators, there are two great divisions. The first consists of those who take the axiom as referring forward to : i. e. our inner communion of life with God whom we have not seen must be realized and will be realized, by love towards one another: so the Scholl., I.,- . , and II.,- , , , , . And so Hunnius, Seb.-Schmidt, Spener, Joach. Lange, Socinus, Grot., Rosenm., Baumg.-Crus., Rickli, Neander, De Wette, Sander, Dsterd., Huther, al. Dsterd. quotes Ricklis representation of this view as the best: To behold God,-to perceive Him immediately and according to His infinite divine essence, is given to no man here: we cannot apprehend God: but then in the highest and the best manner do we perceive Him inwardly, as His true children, if we love one another, for then God abideth in us. And all this is most true. But I would submit that although it might explain 1Jn 4:12 and what follows, it does not explain the place of 1Jn 4:12 in the context at all. How comes the Apostle thus suddenly to introduce this axiom and what follows it? Clearly, 1Jn 4:11; 1Jn 4:14 are connected: the same strain of argument is going on, and it is most improbable that a thought thus foreign to that argument would be introduced into the midst of it. Obviously, this is a great defect in this interpretation. Let us turn to the other, and see whether we have it supplied. It takes the words as saying this: We cannot immediately return to the invisible God the love which He has shewn to us: for no man has ever seen Him: i. e. He is not to be seen by any. But if we love our brethren, whom we do see, God abides in us, we are His children, objects of His love, and so, by love to our brethren, love to God is perfected in us. (Lcke.) And thus or nearly thus, Corn.-a-lap., Mayer, Schlichting, Episcopius, Bengel, Whitby, G. Lange, Jachmann.
Now this interpretation, as above given, has the merit of being linked to what went before, by our inability to return Gods love: but I must feel that Dsterd.s objection to it is fatal: it gives a sense wholly alien from St. Johns habit of thought, in alleging that we cannot return Gods love, and further alien in giving as a reason for this inability, that He is invisible. It would be a most unjustifiable use of 1Jn 4:20, to convert it thus and make it say that we cannot love God whom we have not seen.
Thus it appears that each view has something to recommend it, each something to discommend it. Is there no third way to be found? In examining 1Jn 4:11, we find an unexpected substitution, , (not , but) . Why so? Here, 1Jn 4:20 will guide us to an answer, if rightly used. Not, because we cannot love God whom we have not seen: but because the exponents of God whom we have not seen are our brethren whom we do see. And the Apostle, in substituting , does not for a moment drop or set aside the higher , but in fact leads up to it by putting its lower and visible objects before us. And then 1Jn 4:12 comes in as an explanation, an apology as it were, for this substitution, in the following manner: , I say: for the love to God, which is our , is love towards one whom we have never seen, and cannot exist in us (as 1Jn 4:20) unless by and with its lower degrees as manifested towards our brethren whom we have seen. By our love to them are we to know, how far we have love to Him: if that be present, He dwelleth in us, and . And thus (see below) the way is prepared for 1Jn 4:15-16, which take up and bring to a conclusion the reasoning): if we love one another, God abideth in us (for the reason already stated in 1Jn 4:8, and restated in immediate connexion with this very matter in 1Jn 4:16, that God is Love, and every one that loveth is born of God, knows God, abides in God and God in him), and (simply the copula: not as Calvin, copulam accipit causalis particul loco) the love of Him (i. e. , as in ch. 1Jn 2:5, where we had the same expression, our love to Him, not, as Beza, Bengel, Sander, al., His love to us. This is evident not merely from ch. 1Jn 2:5, but from the context here: see it explained above, and remember that it is our love to God which is here the subject, as evinced by our love to our brethren. This is further shewn by the recurrence of the same expression in 1Jn 4:17, , and 1Jn 4:18, . And so the majority of Commentators. Calvin proposes as a possible alternative, caritas, quam nobis inspirat. Socinus renders dilectio quam ipse Deus nobis prscripsit. But both these are forced, and agree neither with usage nor with the context) is perfected (see note ch. 1Jn 2:5. Here, as there, it signifies, has reached its full maturity: the being the token and measure of it. The form , like all resolved forms of verbal tenses, brings out more strongly the peculiar temporal force of the verb substantive united with the import of the participle as a predicate. Hence in this case, the present sense always contained in the perfect, predominates, and there is more reason than ever for rendering is, not hath been) in us (on the view above maintained of , keeps its primary and obvious sense, in us, within us, as in ch. 1Jn 2:5).
Fuente: The Greek Testament
1Jn 4:12. , God) otherwise invisible. Comp. 1Jn 4:20.- , dwelleth in us) This is treated of in 1Jn 4:13-16.- , is perfected) accomplishes all things, which follow upon the expiation of sins. This is treated of, 1Jn 4:17-19.
Fuente: Gnomon of the New Testament
the Test of Our Love
1Jn 4:12-21
If we are willing to be channels through which Gods love flows to others, there need be no limit to the fullness of that holy current. In humility, selflessness, and gentleness, it will become perfected. The vessel placed beneath the waterfall is filled to overflowing.
Through our Savior we know the Father who sent Him, 1Jn 4:14. See Joh 14:9-10. We first venture on Gods love by faith; afterward we know it. Dare to affirm that God is love. Love is the wafted fragrance of Paradise. If thou lovest, heaven and earth will answer thee in terms of love. By strong, patient, selfless love thou wilt abide in unbroken touch with all pure and loving souls-whoever and wherever. Where love was crucified there was a garden. Where there is love, lonely places blossom as the rose. Be not afraid! Love on! Love always! This is the true God, and eternal life. But one thought of hatred or ill-will will cause thy wholly happy experience to vanish.
Fuente: F.B. Meyer’s Through the Bible Commentary
perfected
(See Scofield “Mat 5:48”).
Fuente: Scofield Reference Bible Notes
seen: 1Jo 4:20, Gen 32:30, Exo 33:20, Num 12:8, Joh 1:18, 1Ti 1:17, 1Ti 6:16, Heb 11:27
love one: 1Jo 4:6, 1Jo 3:24
and his: 1Jo 4:17, 1Jo 4:18, 1Jo 2:5, 1Co 13:13
Reciprocal: Exo 24:10 – saw Psa 31:2 – an house Joh 3:21 – that his Joh 5:37 – Ye have Joh 6:46 – any Joh 6:56 – dwelleth Joh 14:17 – but Joh 14:20 – ye in Joh 17:23 – I 1Co 3:16 – the Spirit 2Co 6:16 – I will dwell Eph 4:6 – and in Phi 2:1 – if any comfort Col 2:2 – being Heb 6:1 – let 1Pe 1:22 – unto 1Jo 3:14 – because 1Jo 4:7 – every 1Jo 4:15 – God dwelleth 1Jo 4:16 – God is love
Fuente: The Treasury of Scripture Knowledge
1Jn 4:12. No man hath seen God literally, but we may exhibit evidences of spiritual knowledge of Him by having love for the brethren. If we do so it will cause God to dwell in us or in our midst spiritually. His love is perfected or made complete in us when we follow His example of loving the children of God,
Fuente: Combined Bible Commentary
1Jn 4:12. This verse contains three clauses, which are severally dilated on, though in a rather different order, in the seven verses which follow: the invisibility of God as the object of love; His invisible indwelling nevertheless; and the perfect operation of His love in our hearts as the representative of His invisible self.
Fuente: A Popular Commentary on the New Testament
Love, A Means of Seeing God No man has ever seen God in the fullness of His nature ( Joh 1:18 ). However, Jesus came to declare the nature of God to man. While man has not seen God in all His glory, when believers love one another, He indwells them and His love is brought to maturity in them. As one evidence of God’s indwelling the faithful and their abiding in Him, John gives the indwelling of the Holy Spirit ( Act 2:38 ). Woods notes the first fruit of the Spirit is love, which is interesting in light of John’s present discussion ( 1Jn 4:12-13 ; Gal 5:22-23 ).
While no man has seen the Father, John and the other apostles had seen God in the flesh. Further, they were witnesses of God’s having sent His Son in the flesh to take away the sins of the world ( Joh 3:16 ; Joh 1:29 ; Luk 19:10 ). The apostle of love further informed his readers that anyone who confesses Jesus as God’s Son has God abiding in him. The confession here must at least be somewhat synonymous with keeping Jesus’ commandments since both are said to cause the Father to abide in Christians. This confession is more than mere acknowledgment of Christ’s Sonship ( Mat 7:21-23 ; Mar 1:23-24 ; Jas 2:19 ). It is the full belief in His Sonship that motivates one to do His will knowing he is truly Lord of all ( 1Jn 4:14-15 ).
The apostles knew Jesus, who declared the authority of the Father. He declared that authority because of the love the Father had for Him from eternity. Once they yielded to that known Lord and the authority of His Father, His love extended to them also ( Joh 17:24-26 ). These thoughts which are essentially illustrated in Jesus’ prayer for unity, should help disciples to see how they can know and believe the love God had for them in sending His Son. That love, which comes through knowing God’s Son, is the Christian’s abode and because we abide in it God abides in us, since God is love ( 1Jn 4:16 ).
Fuente: Gary Hampton Commentary on Selected Books
4:12 {10} No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is {g} perfected in us.
(10) A third reason: Because God is invisible, therefore by this effect of his Spirit, that is, by charity, he is understood to be not out of us, but united with us and in us, in whom he is so effectually working.
(g) Is surely in us indeed, and in truth.
Fuente: Geneva Bible Notes
No one has seen God in His pure essence without some kind of filter (cf. Joh 1:18). Instances in which the biblical writers said that people saw God were theophanies, manifestations of God in human or angelic form (e.g., Gen 18:1-22; Exo 33:18-23; et al.). [Note: See Baker’s Dictionary of Theology, s.v. "Theophany," by Wick Broomall.] Whenever we love one another we make it possible for God to "abide" in close fellowship with us. Furthermore God’s love reaches a fullness and depth in us that is possible only when we love one another. It attains its full flower (1Jn 4:19).
There are three stages of God’s love in 1 John. These stages are love manifested to the world (1Jn 4:9), love given to the family of God (1Jn 3:1), and love perfected in a smaller group within this family (i.e., those who abide in God, 1Jn 4:12). The love of God does not reach perfection until it finds objects of love beyond itself. When it does, God, whom no one has seen, will be visible in this manifestation of love.
"God’s love for us is perfected only when it is reproduced in us or (as it may mean) ’among us’ in the Christian fellowship." [Note: Stott, p. 164. Cf. Westcott, p. 152.]
The same phenomenon occurs in human families. When a child says or does something just like one of his or her parents, we see the parent in the child’s behavior (cf. 1Jn 3:9).
"The love of God displayed in His people is the strongest apologetic that God has in the world." [Note: Bruce, p. 109.]