Exegetical and Hermeneutical Commentary of 1 John 5:2
By this we know that we love the children of God, when we love God, and keep his commandments.
2. The converse of the truth insisted upon in 1Jn 4:20-21 is now stated. There love and obedience to God was shewn to involve love of His children: here love of God’s children is said to follow from our love and obedience to God. The two (or three) ideas mutually imply one another. Love to God implies obedience, and either of these implies love of His children, which again implies the other two. In short, love to God and love to the brethren confirm and prove each other. If either is found alone it is not genuine. Fellowship with God and fellowship one with another (1Jn 1:3; 1Jn 1:7) necessarily exist together. A man may be conscious of kindliness towards others and yet doubt whether he is fulfilling the law of brotherly love. For such the Apostle gives this test, ‘Do you love God? Do you strive to obey Him? If so your love of others is of the right kind’. For the characteristic phrase ‘keep His commandments’ see on 1Jn 2:3: but here the true reading seems to be do His commandments, a phrase which occurs nowhere else. This reading is supported by B, all ancient Versions, and several Fathers. Note the ‘when’, or more literally, ‘whenever’ ( ): whenever we love and obey we have fresh evidence that our philanthropy is Christian.
Fuente: The Cambridge Bible for Schools and Colleges
By this we know that we love the children of God … – This is repeating the same truth in another form. As it is universally true that if we love Him who has begotten us, we shall also love His children, or our Christian brethren, so it is true also that if we love His children it will follow that we love Him. In other places, the apostle says that we may know that we love God if we love those who bear His image, 1Jo 3:14. He here says, that there is another way of determining what we are. We may have undoubted evidence that we love God, and from that, as the basis of an argument, we may infer that we have true love to His children. Of the fact that we may have evidence that we love God, apart from that which we derive from our love to His children, there can be no doubt. We may be conscious of it; we may find pleasure in meditating on His perfections; we may feel sure that we are moved to obey Him by true attachment to Him, as a child may in reference to a father. But, it may be asked, how can it be inferred from this that we truly love His children? Is it not easier to ascertain this of itself than it is to determine whether we love God? Compare 1Jo 4:20. To this it may be answered, that we may love Christians from many motives: we may love them as personal friends; we may love them because they belong to our church, or sect, or party; we may love them because they are naturally amiable: but the apostle says here, that when we are conscious that an attachment does exist toward Christians, we may ascertain that it is genuine, or that it does not proceed from any improper motive, by the fact that we love God. We shall then love Him as His children, whatever other grounds of affection there may be toward them.
And keep his commandments – See the notes at Joh 14:15.
Fuente: Albert Barnes’ Notes on the Bible
1Jn 5:2-3
By this we know that we love the children of God, when we love God, and keep His commandments
How shall we be certified that we love the brethren
To reply to this inquiry seems to be the specific object of these verses.
Contemplating them in this connection, they suggest four evidences.
I. The first is that we love God. By this we know, etc. It must seem strange, at first sight, to find the love of God cited as a proof of the love of His people. We would expect rather the reverse order. This too is found to be the usual practice (see 1Jn 4:7-8). At the same time there is a sense in which the love of God ought to be sought in our hearts as a proof of the love of His people. It is one that will readily occur to a mind jealous of itself. It is not unnatural to ask, Does his love of the people of God arise out of the love of God? In this view he might properly seek for the love of God as a proof of the love of the brethren. The least reflection may show the necessity for such an inquiry. Brotherly love, or what appears to be such, may arise from other sources besides the love of God. It may be a natural feeling and not a gracious affection. We may love our kindred, friends, neighbours, benefactors, and yet not love God. It is possible there may be even an active benevolence where this heavenly principle does not exist. It will be asked how is such a subject to be investigated? And we reply in one of two ways, or in both. It may be either by examining whether our deeds of brotherly love are prompted and influenced by the love of God; or by inquiring into the general principle, whether the love of God has ever been shed abroad in our hearts by the Holy Ghost.
II. The profession of brotherly love may be tested by obedience to the commandments of God. We know that we love the children of God, when we love God, and keep His commandments. Viewing the subject in the restricted light of the context, the meaning of this test must be, that in our exercises of brotherly love, we are guided by the commandments of God. Assuming this to be the just interpretation, there are two aspects in which our conduct may be contemplated, the one a refusal to do that which God forbids, although it may be desired as an expression of brotherly love, and the other a readiness to exercise it in every way which God has required.
III. The next evidence of brotherly love is akin to the second, and may be regarded indeed as a summary of the two already considered, and an extension of their meaning and application. For this is the love of God, that we keep His commandments. There is great force in the expression, This is the love of God. This is that in which it consists, by which its existence is manifested, and without which it cannot be. A child obeys his parent because he loves him, and as he loves him. The same may be said of the master and servant, the king and his subjects. If there be not love, uniform and hearty obedience cannot be rendered. In the case of Christ and His people, the claims are peculiarly strong on the one hand, and the obligations specially felt on the other. There is no love so strong as that by which they are bound to one another. It takes precedence of every other. The consequence is, that the love of Christ urges His people to the obedience of every commandment. No matter how trifling it may seem to be, it is enough that He has declared it to be His will.
IV. There is one other evidence in the verses before us, but it may almost be regarded as a part of that which has just been noticed. It is such an apprehension of the commandments of God that they are not considered to be a burthen. His commandments are not grievous. This saying is universally and absolutely true of the commandments of God in their own nature. They are all holy, and just, and good. Such, however, is not the sentiment of the ungodly. They consider many of Gods commandments to be grievous. We might instance such commands as these–Whatsoever ye do, whether ye eat or drink, do all to the glory of God, Abstain from all appearance of evil, The very God of peace sanctify you wholly; your whole spirit, and soul, and body. These are felt to be grievous by the ungodly. No so by the godly: They may not obey them as they would, but they approve of them.
1. The great reason is their love of God. They so love Him that they account nothing which He has commanded grievous.
2. Another reason is that his heart is in the service itself. He likes it. Prayer and holiness are agreeable to him. They are not a drudgery, but a delight.
3. He forms, moreover, the habit of obedience, and this greatly confirms his desire for it. The more he practises it, the better he finds it.
4. Besides, the Holy Spirit helps his infirmities, and furthers his labours.
5. And we may add, he is animated by the prospect of a rich reward. (J. Morgan, D. D.)
Whereby know we that we love Gods children
I. Who are described by this title–the children of God. This title, the children of God, is given upon several accounts.
1. By creation the angels are called the sons of God, and men His offspring. The reason of the title is–
(1) The manner of their production by His immediate power.
(2) In their spiritual, immortal nature, and the intellectual operations flowing from it, there is an image and resemblance of God.
2. By external calling and covenant some are denominated His children; for by this evangelical constitution God is pleased to receive believers into a filial relation.
3. There is a sonship that arises from supernatural regeneration.
II. What is included in our love to the children of God.
1. The principle of this love is Divine (1Pe 1:22).
2. The qualifications of this love are as follows:
(1) It is sincere and cordial. A counterfeit, formal affection, set off with artificial colours, is so far from being pleasing to God, that it is infinitely provoking to Him.
(2) It is pure. The attractive cause of it is the image of God appearing in them.
(3) It is universal, extended to all the saints.
(4) It must be fervent. Not only in truth, but in a degree of eminency. This is My commandment, that ye love one another, as I have loved you (Joh 15:12).
(5) This love includes all kinds of love.
(a) The love of esteem, correspondent to the real worth and special goodness of the saints.
(b) The love of desire, of their present and future happiness.
(c) The love of delight, in spiritual communion with them.
(d) The love of service and beneficence, that declares itself in all outward offices and acts for the good of the saints. If Christians thus loved one another, the Church on earth would be a lively image of the blessed society above.
III. The love of God and obedience to his commands, the product of it.
1. The love of God has its rise from the consideration of His amiable excellences, that render Him infinitely worthy of the highest affection; and from the blessed benefits of creation, preservation, redemption, and glorification, that we expect from His pure goodness and mercy.
2. The obedience that springs from love is–
(1) Uniform and universal.
(2) This is a natural consequence of the former. The Divine law is a rule, not only for our outward conversation, but of our thoughts and affections, of all the interior workings of the soul that are open before God.
(3) Chosen and pleasant (1Jn 5:3). The sharpest sufferings for religion are sweetened to a saint from the love of God, that is then most sincerely, strongly, and purely acted (2Co 12:10).
(4) The love of God produces persevering obedience. Servile compliance is inconstant.
IV. From the love of God, and willing obedience to his commands, we may convincingly know the sincerity of our love to his children.
1. The Divine command requires this love.
2. Spiritual love to the saints arises from the sight of the Divine image appearing in their conversation. As affectionate expressions to the children of God, without the real supply of their wants, are but the shadows of love, so words of esteem and respect to the law of God, without unfeigned and universal obedience, are but an empty pretence.
3. The Divine relation of the saints to God as their Father is the motive of spiritual love to them. (W. Bates, D. D.)
The love of God and universal obedience
I. The nature of true love to God.
1. The peculiar acts of true love to God.
(1) It has a high approbation and esteem of God.
(2) It has a most benevolent disposition towards God.
(3) Its earnest desire is after God.
(4) Its complacency and delight is in God.
(5) It is pleased or displeased with itself, according as it is conscious to its own aboundings or defects.
2. The properties of true love to God.
(1) It is a judicious love.
(2) It is an extensive love.
(3) It is a supreme love.
(4) It is an abiding love.
3. The effects of this love. A holy imitation of God and devotedness to Him, self-denial, patience, and resignation to His will, the government of all our passions, appetites and behaviour, a departure from everything that offends Him, and laborious endeavours by His grace, to approve ourselves to Him, and glorify His name in all that we do.
II. The influence that true love to God has unto our obedience, or unto our keeping his commandments.
1. Love to God enters into the very nature of all true and acceptable obedience.
2. Love to God inclines and even constrains us to keep all His commands.
3. Love to God gives us a delight in keeping His commands. They are suited to the holy nature of a newborn soul, whose prime affection is love to God; this takes off distastes, and makes all His precepts agreeable to us; it makes them our choice and our pleasure; it sweetens our obedience, and makes us think nothing a trouble or a burden that God calls us to, and nothing too great to do or suffer for Him, whereby we may please and honour Him, and show our gratitude, love and duty to Him.
4. Love to God will make us persevere in keeping His commands.
Use: 1. Let this put us upon serious inquiry whether the love of God dwells in us.
2. Let the sinner against God behold how odious and unworthy the principle is that refuses to obey Him.
3. Let us prize the gospel of the grace of God, and seek help from thence to engage our love and obedience.
4. Let us look and long for the heavenly state, where all our love and obedience shall be perfected. (John Guyse.)
Loving God through human love
The love of man is involved in the love of God. There is no real love of God that does not include the love of His children. Love is a state of the human spirit; an atmosphere in which one abides; he who is in that atmosphere loves the human that appeals to him no less than the Divine. Loving God is not merely a feeling toward Him–a gushing out of emotion: it is a practical exercise of His Spirit. It is a real doing of His commandments. What is loving God? Is it anything more than loving men, and trying in His name to do them good? I do not think I love God, for I do not feel towards Him as I do towards those I love best. It is hard to think of God as the Great Energy that fills all things, and yet to love Him as a Father. These are all expressions of sincere minds trying to get into the real atmosphere of the truth and to live the spiritual life. I should like, if possible, to help clear up the difficulties indicated. Let us recognise the fact that nothing but emptiness and disappointment can come from the effort to love an abstract conception. Love goes out only toward personality. And the personality must lie warm and living in our hearts, or it fails to quicken affection into life. Israel, for instance, was labouring for a thousand years to bring forth its idea of Godhead. In the old notion of Jahveh as God of Israel only, there was a sort of personal warmth akin to patriotism; a common affection which went out in a crude way to their personal champion. When the prophets began to see in Him much more than this–the God of all the earth, who formeth the mountains and createth the wind, and declareth to man His thought–while there was an immense gain in breadth and truth of conception, there was a loss of the nearness that begets personal attachment, until, a little later, Gods relation to the whole nation gave place to the new idea of His direct relation to every man in all the affairs of his life. That gave birth to all that is best in the Psalms of Israel, with their outgoing of personal confidence and affection. Then after the coming of Jesus and the intense feeling that sprang up on His departure that He was God manifest in the flesh, there was a leap of thought and life which showed how the real heart of man hungered for something more close and personal than Judaic religion could ever give it. So complete was this change, and so central to the Apostolic age, that for eighteen hundred years the same phenomenon has been witnessed of placing Jesus in the central place, with God removed to a vague back ground, the Being whom no man hath seen or can see, dreaded, reverenced, and worshipped, but never standing in the intimate relation of close fatherhood in which He was the warmth and light of the life of Jesus Himself. There was abundant reason for this. The human heart, seeking for a real religion, must have some thing concrete and close and warm; it cannot love an abstract idea. Jesus was seen as God reduced to the human compass, enshrined in a human and personal love. The whole responsive life of man went out to Him. And so it came to pass that He did what He did not in the least aim to do, but rather the contrary–He did not bring the real Godhead of the universe nearer to the average mind, but took the place of it, letting it even sweep backward, farther out of sight–farther into the impenetrable mystery. We are pillowed in our infancy on a bosom of affection. It is long before we know it; but when we do awake, it is to our mothers that the earliest love goes forth. And if we ever do love God, we come to it by rising from the home love, or some later and even stronger love that awakes in us, to the higher affection. This makes the common affections of life sacred and Divine, in that without them there is no ground in us for the love to God. All love has one source. Do our mothers love us? It is God in them that breaks out into love in its highest manifestations, with its Divine unselfishness and its clinging power. Wherever love is, we get a glimpse of the Divine and infinite. It is only as such love responds to the Spirit of God in it that it does and dares, and clings to us and will not let us go, though it cost struggle and patience and sacrifice and pain. And this love, as a channel of the love of God, is the power that most often lifts us up into the clearer realms where we are at one with the Divine, and its love becomes real to our hungry hearts. The love we have to God is realised in our love to men. It cannot abide alone. They who have thought to gain it by retirement and meditation have found it only a will-o-the-wisp save as it has issued in the love that seeks men and tries to do them good. For the love of God is not a mere feeling, a gush of emotion in which the soul is rapt away to things ineffable. It is a spirit, an atmosphere, in which one lives; and he who dwelleth in love dwelleth in God, and God in him. But to dwell in love, to be really baptized with its spirit, is to have that energy of it within us that seeks continually to find exercise for itself and actually to give itself to others. Unfortunately, the service of God has too often been conceived of as the conferring of something on Him by worship or sacrifice, by which it is thought He will be pleased. But what can we do for Him by our offering of gifts for His use, or by the singing of His praises, save to give expression to what is in us and thereby satisfy our own cravings? The real love of God will manifest itself in what we do for men. It will set itself to help on the kingdom of God on earth as the dearest end it can set before itself. The Samaritan did not worship in the Jerusalem temple; his own on Mount Gerizim had long been levelled to the ground. But when he took care of the wounded man on the road to Jericho, he showed himself a lover of God beyond the priest and Levite of orthodox connections and habits, who passed by on the other side. Men and women are warned not to love each other too dearly, lest God be jealous; not to love their children too much, lest He take them away. This is not religion. Real love does not exhaust itself by giving; it grows by giving. The more you love your child, if it be unselfish love, the more you will love God, for the loving of a little child brings you into that atmosphere and spirit of love where the heart is living and warm and goes forth to God as naturally as the sunlight streams into the ether. You will need to be cautioned lest your love of human kind become selfish and exclusive, and is indulged as a mere luxury. That vitiates it. But the more you love your brother whom you have seen, unselfishly, the more you will love God and see Him, too, with the spiritual vision. To sum up, then, this relation of Divine and human love: all love is of One, and the line cannot be drawn where the human stops and the Divine begins. But we may feel sure of this, that to see the love of God in all the love that comes to us, to recognise it in all the unselfishness we see, is the only way to know it truly, and the most direct road to the clearer sense of it as an indwelling life. (H. P. De Forest, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. By this we know that we love the children of God] Our love of God’s followers is a proof that we love God. Our love to God is the cause why we love his children, and our keeping the commandments of God is the proof that we love him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is not otherwise to be known that we truly love the children of God, as such; for if we do, we must love them upon Gods account, in conformity to him, and obedience to his commandments; wherefore our true love to them supposes our love to him, and is to be evinced by it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. ByGreek, “In.”As our love to the brethren is the sign and test of our loveto God, so (John here says) our love to God (tested by our”keeping his commandments”) is, conversely, the ground andonly true basis of love to our brother.
we knowJohn meanshere, not the outward criteria of genuine brotherly love, butthe inward spiritual criteria of it, consciousness of loveto God manifested in a hearty keeping of His commandments. Whenwe have this inwardly and outwardly confirmed love to God, wecan know assuredly that we truly love the children of God.“Love to one’s brother is prior, according to the orderof nature (see on 1Jo 4:20);love to God is so, according to the order of grace (1Jo5:2). At one time the former is more immediately known, atanother time the latter, according as the mind is more engaged inhuman relations or in what concerns the divine honor” [ESTIUS].John shows what true love is, namely, that which is referredto God as its first object. As previously John urged the effect, sonow he urges the cause. For he wishes mutual love to be so cultivatedamong us, as that God should always be placed first [CALVIN].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
By this we know that we are the children God,…. The Ethiopic version reads, “by this know that we love God”; which, in connection with what follows, makes a tautology, and is a proving “idem per idem”: whereas the apostle’s view is to show when love to the saints is right; and that is,
when we love God, and keep his commandments: love to the brethren may arise from such a cause, as may show that it is not brotherly love, or of a spiritual kind; it may arise from natural relation, or civil friendship, or from a benefit or favour received from them, and from some natural external excellency seen in them; and a man may do acts of love and kindness to the brethren, from what may be called good nature in himself, or with sinister views; but true love to the brethren springs from love to God: such who love the saints aright, and by which they may know they do so, they love them because they themselves love God, and in obedience to his command; they love them because they belong to God, and are the objects of his love; because his grace is wrought in them, and his image stamped upon them.
Fuente: John Gill’s Exposition of the Entire Bible
Hereby ( ). John’s usual phrase for the test of the sincerity of our love. “The love of God and the love of the brethren do in fact include each the other” (Westcott). Each is a test of the other. So put 3:14 with 5:2.
When (). “Whenever” indefinite temporal clause with and the present active subjunctive (the same form as the indicative with (that) just before, “whenever we keep on loving God.”
And do ( ) “and whenever we keep on doing (present active subjunctive of ) his commandments.” See 1:6 for “doing the truth.”
Fuente: Robertson’s Word Pictures in the New Testament
By this [ ] . Not by this or from this, as an inference (see on 4 6), but in the very exercise of the sentiment toward God, we perceive. When (grov). More strictly, whenever. Our perception of the existence of love to our brethren is developed on every occasion when we exercise love and obedience toward God.
Keep [] . Read poiwmen do. So Rev. See on Joh 3:21; 1Jo 3:4. The exact phrase poiein tav ejntolav to do the commandments, occurs only here. See on Rev 22:14.
Fuente: Vincent’s Word Studies in the New Testament
1) “By this we know” (Greek entouto ginosko-men) “in this matter” “we recognize” or comprehend – like begets like, in nature and kind, and those born of the Spirit, begotten of God, have a nature new affection of love for each other and the lost. 2Pe 1:4.
2) That we love the children of God.” Love or an affection toward and affinity with the children of God is one certain Biblical evidence of one’s salvation. Mal 3:16-17; Rom 12:9-10; Rom 13:10.
3) “When we love God.” (Greek Hotan) “Wherever” we love God, or show love for God, in some way we must show love for each other. 1Jn 4:11-13.
4) “And keep his commandments.” The term, poimen” means to “do or perform” the things He has commanded His begotten children to do. Rom 13:8; Col 1:4.
Fuente: Garner-Howes Baptist Commentary
2 By this we know He briefly shows in these words what true love is, even that which is towards God. He has hitherto taught us that there is never a true love to God, except when our brethren are also loved; for this is ever its effect. But he now teaches us that men are rightly and duly loved, when God holds the primacy. And it is a necessary definition; for it often happens, that we love men apart from God, as unholy and carnal friendships regard only private advantages or some other vanishing objects. As, then, he had referred first to the effect, so he now refers to the cause; for his purpose is to shew that mutual love ought to be in such a way cultivated that God may be honored.
To the love of God he joins the keeping of the law, and justly so; for when we love God as our Father and Lord, reverence must necessarily be connected with love. Besides, God cannot be separated from himself. As, then, he is the fountain of all righteousness and equity, he who loves him must necessarily have his heart prepared to render obedience to righteousness. The love of God, then, is not idle or inactive. (92)
But from this passage we also learn what is the keeping of the law. For if, when constrained only by fear, we obey God by keeping his commandments, we are very far off from true obedience. Then, the first thing is, that our hearts should be devoted to God in willing reverence, and then, that our life should be formed according to the rule of the law. This is what Moses meant when, in giving a summary of the law, he said,
“
O Israel, what does the Lord thy God require of thee, but to love him and to obey him?” (Deu 10:12.)
(92) The love of God,” here clearly means love to God: it is the love of which God is the object. — Ed.
Fuente: Calvin’s Complete Commentary
2. Love the children of love God In 1Jn 4:12, (where see note,) our love to the brethren proves our love to God; while here, reciprocally, our love to God proves love to the brethren. The former goes in the order from effect to cause, the latter goes from cause to effect.
Commandments The keeping of commandments is the external form and expression of our love to God.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Hereby we know that we love the children of God, when we love God and do his commandments. For this is the love of God, that we keep his commandments. And his commandments are not grievous.’
And how will we know that we love our brothers? By the fact that we love God and obey His commandments, those commandments which show how we should live towards our brothers and the world, those which give the detail behind the commandment ‘you shall love your neighbour as yourself’ (Mat 19:19; Mat 22:39; Rom 13:9-10; Gal 5:14; Jas 2:8 – he calls it ‘the royal law’). If we fulfil these we are loving our brother in the way required. We note that the loving of our brother has now come within the wider commandments. God has not forgotten the world.
‘And his commandments are not grievous.’ Here we are told that God’s commandments are not ‘weighty, heavy to be borne’. The idea here is that they are not ‘burdensome’ or ‘difficult’. As Deu 30:11-14 stresses, they are near and not far off. They are in their mouths and hearts, because they love God. Compare Mat 11:30, ‘My yoke is easy and My burden is light’. In contrast Jesus spoke of the Pharisees in Mat 23:4 as those who ‘bind heavy loads, hard to bear, and put them on men’s shoulders.’ So the reason that they are not burdensome is because we love God and delight to do His will, and because they are a response to God’s love, carried in the heart, and not a way of earning it.
Fuente: Commentary Series on the Bible by Peter Pett
1Jn 5:2. By this we know, &c. St. John has often intimated, that the love of the Christian brethren, who are the children of God, is a sign or evidence of our love to God; and it appears highly reasonable, that what is visible, should be a sign or evidence of what is invisible. But here he seems to argue the contrary way; namely, that our love to God is a sign or evidence of our love to the children of God, or the Christian brethren. Now it may be objected, “How can what is invisible be looked upon as a sign or evidence of what is visible.” In answer towhich, let it be considered, that the friendships of the world are too often confederacies in vice, or leagues in pleasure;andthatChristiansmayloveoneanotherfromnaturalaffection,relationship, temporal interest, or some other worldly motive; but loving them from such considerations, is not that peculiar love of the brethren which the gospel requires. It may be said, “How then shall we know that we love them spiritually and as Christians?” The apostle has here answered that very question: for, having declared, 1Jn 5:1 that he who loveth God, the Father of Christians, is obliged to love Christians, who are his children, he here adds, “By this we may know that our love to Christians is of the right sort, when it proceeds from a love to God, and a sincere desire to keep his commandments; among which this of loving the Christian brethren is none of the least.” A love to Christians, which has an extensive piety and virtue for its basis, must be highly valuable; Mat 12:50. A man who lives in any vice, or who does not so love God, as to make conscience of keeping all his commandments, may be assured that his love to Christians is not of the right sort: but wherever there is extensive virtue and piety, there is the best proof of the genuineness of any one single grace or virtue, and particularly of our love to Christians, who are the children of God.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Jn 5:2 states how love to the “ children of God ” is to be recognised. The sign of it is: ( ). The difficulty, that whereas elsewhere the keeping of the commandments or brotherly love is mentioned as the evidence of love to God (or of knowing God), comp. 1Jn 2:3 , 1Jn 4:20-21 here the converse relationship is represented, so that, as de Wette says, “the apostle here makes the cause (love to God) the token of the effect (love to the brethren),” cannot be solved by the arbitrary assumption of an attraction, which Oecumenius supposes when he interprets: , and which Grotius distinctly expresses when he paraphrases: , ; nor even with de Wette by the view “that is the principal clause, and only the anticipated confirmation of it, so that the one result of love to God is put for a token of the other;” but the explanation lies in this, that these two elements, “love to God” and “love to the brethren as children of God,” in reality mutually prove one another. [294] By the addition of the words: , it is brought out that love to God necessarily shows itself in the obedient keeping of His commandments. This obedience, rooted in love to God, is equally with the former the token of true brotherly love, because the commandments of God include the duties which we owe to the brethren. He therefore who regards it as incumbent on him to fulfil God’s commandments, possesses therein the evidence that he loves his brethren, the , that his love to them is not mere appearance, but reality; similarly Lcke, Sander, Baumgarten-Crusius, Ewald, Dsterdieck, Braune, interpret; Calvin, on the other hand, gives the thought an erroneous direction when he says: “nunc docet, recte et ordine amari homines, quum Dens priores obtinet; vult sic mutuam coli inter nos caritatem, ut Deus praeferatur.”
It is further to be observed that the first is neither subjunctive nor used instead of the future (Carpzov, Lange), but is simple indicative; and that is not = quamdiu (Carpzov, Lange), but conditional particle, as , chap. 1Jn 2:3 .
[294] He who loves God has therein an evidence that he loves the brethren also as , because brotherly love is the necessary result of love to God; but it is also quite as true that he who loves the brethren has therein an evidence of love to God, because the latter is the necessary cause of the former.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 By this we know that we love the children of God, when we love God, and keep his commandments.
Ver. 2. That we love the children of God ] Really, aright, and not for self or sinister respects. Godliness begins in the right knowledge of ourselves, and ends in the right knowledge of God. A Christian begins with loving God for himself, but he ends in loving himself and others in and for Christ.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 .] And indeed so inseparable are the two, that as before, ch. 1Jn 4:20 , our love to our brethren was made a sign and necessary condition of our love to God, so conversely, our love to God, ascertained by our keeping His commandments, is itself the measure of our love to the children of God. Either of the two being found to be present, the presence of the other follows. In this we know that we love the children of God ( takes up again of the preceding verse) when (the indefiniteness in is to be taken not within the limits of each case, “ whensoever we ,” but as belonging to the cases collectively, “in every case where”) we love God, and do His commandments (this adjunct is made, as the following verse shews, in order to introduce an equivalent to . by which its presence may be judged. It will be seen from what has been said, that all the devices which have been used to extract from this verse a sense different from that which it really conveys, are wholly unneeded, nay, out of place. Such are those of some of the ancient versions: “per hoc cognoscimus quod diligimus Deum , si dileximus Eum et fecimus mandatum ejus,” th: “per hoc cognoscimus nos esse Dei filios quum Deum dilexerimus,” &c. arab: of c., who seems to be confused in his account, for after citing the words he says, : of Grotius, who says, “facilis fit connexio si trajectio fiat, qualem ego libenter facerem, si librum aliquem veterem haberem auctorem, . . . ., . . . . :” that of anon. in Schulz, Konject. ub. d. N. T., who wanted to transpose and : that of Rosenmller, who coolly says, “permutantur h. l. significationes particularum et , quod contextus necessario postulat”).
Fuente: Henry Alford’s Greek Testament
By = In. App-104.
know. App-132.
children. App-108.
keep. The texts read “do”.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] And indeed so inseparable are the two, that as before, ch. 1Jn 4:20, our love to our brethren was made a sign and necessary condition of our love to God, so conversely, our love to God, ascertained by our keeping His commandments, is itself the measure of our love to the children of God. Either of the two being found to be present, the presence of the other follows. In this we know that we love the children of God ( takes up again of the preceding verse) when (the indefiniteness in is to be taken not within the limits of each case, whensoever we, but as belonging to the cases collectively, in every case where) we love God, and do His commandments (this adjunct is made, as the following verse shews, in order to introduce an equivalent to . by which its presence may be judged. It will be seen from what has been said, that all the devices which have been used to extract from this verse a sense different from that which it really conveys, are wholly unneeded, nay, out of place. Such are those of some of the ancient versions: per hoc cognoscimus quod diligimus Deum, si dileximus Eum et fecimus mandatum ejus, th: per hoc cognoscimus nos esse Dei filios quum Deum dilexerimus, &c. arab: of c., who seems to be confused in his account, for after citing the words he says, : of Grotius, who says, facilis fit connexio si trajectio fiat, qualem ego libenter facerem, si librum aliquem veterem haberem auctorem, . . . ., . . . . : that of anon. in Schulz, Konject. ub. d. N. T., who wanted to transpose and : that of Rosenmller, who coolly says, permutantur h. l. significationes particularum et , quod contextus necessario postulat).
Fuente: The Greek Testament
1Jn 5:2. , and) . Comp. 1Jn 5:3.
Fuente: Gnomon of the New Testament
1Jo 3:22-24, 1Jo 4:21, Joh 13:34, Joh 13:35, Joh 15:17
Reciprocal: Lev 11:9 – General Deu 5:10 – love me Deu 10:12 – love Deu 11:22 – to love Deu 14:1 – the children Deu 26:16 – keep Deu 30:16 – to love Jos 22:5 – love Jdg 5:31 – them that 1Ki 3:3 – loved Psa 97:10 – Ye that Psa 116:1 – love Eze 18:5 – if Dan 9:4 – the great Mat 22:37 – General Mat 25:40 – Inasmuch Joh 8:42 – If Joh 14:15 – General Rom 8:28 – them Rom 12:10 – kindly 1Co 7:19 – but 1Co 8:3 – love Phm 1:5 – toward the Lord 1Pe 1:22 – unto 1Jo 3:10 – the children of God 1Jo 3:14 – We know Rev 12:17 – which
Fuente: The Treasury of Scripture Knowledge
1Jn 5:2. In 1Jn 3:14 it is stated that we know we have passed from death unto life because we love the brethren. But that passage does not deal with the question of how to know that we actually do love the brethren, while the present. verse does tell us how, namely, that we love God and keep his commandments. And so a man’s mere assertion that lie loves the brethren is not to be accepted. He cannot truthfully make the claim unless he has obeyed the commandments, including repentance, baptism and the others which God has given in the New Testament.
Fuente: Combined Bible Commentary
1Jn 5:2. This is the converse of chap. 1Jn 4:20, and as such stands here alone: we know that we love God by the token that we love the brethren; but we also know that we love Gods children by the very fact of our loving Him. The two cannot be separated. Still, remembering that the commandment is now uppermost, we must closely unite when we love God and do his commandments. The last words introduce the customary enlargement upon 1Jn 5:1, which is otherwise only repeated. We love all that are begotten of Him because we love Him: the consciousness of loving God is guarantee that we have in us all that brotherly love means; especially as that love feels in itself the energy of all obedience.
Fuente: A Popular Commentary on the New Testament
Observe here, That the sincerity of our love to the children of God is best discovered by our love to God, and obedience to his commands.
Quest. 1. What kind of love is required towards the children of God?
Ans. A love of esteen, a love of desire, a love of delight, and a love of service and beneficence.
Quest. 2. What kind of obedience towards God is that which springs from love?
Ans. It is uniform and universal; love regardeth the whole law in all its injunctions and prohibitions, and studieth to please the law-giver; it is pleasant and delightful, not a melancholy task, but a pleasing exercise; it is accurate and exact, it produces a severe circumspection over our ways, that nothing be done or allowed by us that is displeasing to the divine eye; and it is constant and persevering; that motion which is caused by outward poises will cease when the weights are down, but that which proceeds from an inward principle, or life, is continual; and such a principle is the love of God planted in the Christian’s breast: By this then may we know that we love the children of God, if we love God and keep his commandments.
Fuente: Expository Notes with Practical Observations on the New Testament
5:2 {2} By this we know that we love the children of God, when we love God, and keep his {c} commandments.
(2) The love of our neighbour depends on the love with which we love God, that this last must go before the first: of which it follows, that that is not to be called love, when men agree together to do evil, neither that, when as in loving our neighbours, we do not respect God’s commandments.
(c) There is no love where there is no true doctrine.
Fuente: Geneva Bible Notes
We must love other Christians to be obedient to God’s commandments. Genuine love for God will result in obedience to His commandments. This love expresses itself in action, not just emotion. We love other Christians best when we obey God.