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7 Beloved He returns to that exhortation which he enforces almost throughout the Epistle. We have, indeed, said, that it is filled with the doctrine of faith and exhortation to love. On these two points he so dwells, that he continually passes from the one to the other.

When he commands mutual love, he does not mean that we discharge this duty when we love our friends, because they love us; but as he addresses in common the faithful, he could not have spoken otherwise than that they were to exercise mutual love. He confirms this sentence by a reason often adduced before, even because no one can prove himself to be the son of God, except he loves his neighbors, and because the true knowledge of God necessarily produces love in us.

He also sets in opposition to this, according to his usual manner, the contrary clause, that there is no knowledge of God where there is no love. And he takes as granted a general principle or truth, that God is love, that is, that his nature is to love men. I know that many reason more refinedly, and that the ancients especially have perverted this passage in order to prove the divinity of the Spirit. But the meaning of the Apostle is simply this, — that as God is the fountain of love, this effect flows from him, and is diffused wherever the knowledge of him comes, as he had at the beginning called him light, because there is nothing dark in him, but on the contrary he illuminates all things by his own brightness. Here then he does not speak of the essence of God, but only shews what he is found to be by us.

But two things in the Apostle’s words ought to be noticed, — that the true knowledge of God is that which regenerates and renews us, so that we become new creatures; and that hence it cannot be but that it must conform us to the image of God. Away, then, with that foolish gloss respecting unformed faith. For when any one separates faith from love, it is the same as though he attempted to take away heat from the sun.

9 In this was manifested, or, has appeared. We have the love of God towards us testified also by many other proofs. For if it be asked, why the world has been created, why we have been placed in it to possess the dominion of the earth, why we are preserved in life to enjoy innumerable blessings, why we are endued with light and understanding, no other reason can be adduced, except the gratuitous love of God. But the Apostle here has chosen the principal evidence of it, and what far surpasses all other things. For it was not only an immeasurable love, that God spared not his own Son, that by his death he might restore us to life; but it was goodness the most marvelous, which ought to fill our minds with the greatest wonder and amazement. Christ, then, is so illustrious and singular a proof of divine love towards us, that whenever we look upon him, he fully confirms to us the truth that God is love.

He calls him his only begotten, for the sake of amplifying. For in this he more clearly shewed how singularly he loved us, because he exposed his only Son to death for our sakes. In the meantime, he who is his only Son by nature, makes many sons by grace and adoption, even all who, by faith, are united to his body. He expresses the end for which Christ has been sent by the Father, even that we may live through him, for without him we are all dead, but by his coming he brought life to us; and except our unbelief prevents the effect of his grace, we feel it in ourselves.

10 Herein is love He amplifies God’s love by another reason, that he gave us his own Son at the time when we were enemies, as Paul teaches us, in Romans 5:8; but he employs other words, that God, induced by no love of men, freely loved them. He meant by these words to teach us that God’s love towards us has been gratuitous. And though it was the Apostle’s object to set forth God as an example to be imitated by us; yet the doctrine of faith which he intermingles, ought not to be overlooked. God freely loved us, — how so? because he loved us before we were born, and also when, through depravity of nature, we had hearts turned away from him, and influenced by no right and pious feelings.

Were the prattlings of the Papists entertained, that every one is chosen by God as he foresees him to be worthy of love, this doctrine, that he first loved us, would not stand; for then our love to God would be first in order, though in time posterior. But the Apostle assumes this as an evident truth, taught in Scripture (of which these profane Sophists are ignorant,) that we are born so corrupt and depraved, that there is in us as it were an innate hatred to God, so that we desire nothing but what is displeasing to him, so that all the passions of our flesh carry on continual war with his righteousness.

And sent his Son It was then from God’s goodness alone, as from a fountain, that Christ with all his blessings has come to us. And as it is necessary to know, that we have salvation in Christ, because our heavenly Father has freely loved us; so when a real and full certainty of divine love towards us is sought for, we must look nowhere else but to Christ. Hence all who inquire, apart from Christ, what is settled respecting them in God’s secret counsel, are mad to their own ruin.

But he again points out the cause of Christ’s coming and his office, when he says that he was sent to be a propitiation for our sins And first, indeed, we are taught by these words, that we were all through sin alienated from God, and that this alienation and discord remains until Christ intervenes to reconcile us. We are taught, secondly, that it is the beginning of our life, when God, having been pacified by the death of his Son, receives us unto favor: for propitiation properly refers to the sacrifice of his death. We find, then, that this honor of expiating for the sins of the world, and of thus taking away the enmity between God and us, belongs only to Christ.

But here some appearance of inconsistency arises. For if God loved us before Christ offered himself to death for us, what need was there for another reconciliation? Thus the death of Christ may seem to be superfluous. To this I answer, that when Christ is said to have reconciled the Father to us, this is to be referred to our apprehensions; for as we are conscious of being guilty, we cannot conceive of God otherwise than as of one displeased and angry with us, until Christ absolves us from guilt. For God, wherever sin appears, would have his wrath, and the judgment of eternal death, to be apprehended. It hence follows, that we cannot be otherwise than terrified by the present prospect. as to death, until Christ by his death abolishes sin, until he delivers us by his own blood from death. Further, God’s love requires righteousness; that we may then be persuaded that we are loved, we must necessarily come to Christ, in whom alone righteousness is to be found.

We now see that the variety of expressions, which occurs in Scripture, according to different aspects of things, is most appropriate and especially useful with regard to faith. God interposed his own Son to reconcile himself to us, because he loved us; but this love was hid, because we were in the meantime enemies to God, continually provoking his wrath. Besides, the fear and terror of an evil conscience took away from us all enjoyment of life. Thence as to the apprehension of our faith, God began to love us in Christ. And though the Apostle here speaks of the first reconciliation, let us yet know that to propitiate God to us by expiating sins is a perpetual benefit proceeding from Christ.

This the Papists also in part concede; but afterwards they extenuate and almost annihilate this grace, by introducing their fictitious satisfactions. For if men redeem themselves by their works, Christ cannot be the only true propitiation, as he is called here.

11 Beloved Now the Almighty accommodates to his own purpose what he has just taught us respecting the love of God; for he exhorts us by God’s example to brotherly love; as also Paul sets before us Christ, who offered himself to the Father a sacrifice of pleasant fragrance, that every one of us might labor to benefit his neighbors. (Ephesians 5:2.) And John reminds us, that our love ought not to be mercenary, when he bids us to love our neighbors as God has loved us; for we ought to remember this, that we have been loved freely. And doubtless when we regard our own advantage, or return good offices to friends, it is self-love, and not love to others.

12 No man hath seen God The same words are found in the first chapter 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.

14 And we have seen He now explains the other part of the knowledge of God, which we have referred to, that he communicates himself to us in his Son, and offers himself to be enjoyed in him. It hence follows, that he is by faith received by us. For the design of the Apostle is to shew, that God is so united to us by faith and love, that he really dwells in us and renders himself in a manner visible by the effect of his power, who otherwise could not be seen by us.

When the Apostle says, We have, seen and do testify, he refers to himself and others. And by seeing, he does not mean any sort of seeing, but what belongs to faith by which they recognized the glory of God in Christ, according to what follows, that he was sent to be the Savior of the world; and this knowledge flows from the illumination of the Spirit.