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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.

15 Whosoever shall confess He repeats the truth, that we are united to God by Christ, and that we cannot be connected with Christ except, God abides in us. Faith and confession are used indiscriminately in the same sense; for though hypocrites may wisely boast of faith, yet the apostle here acknowledges none of those who ordinarily confess, but such as truly and from the heart believe. Besides, when he says that Jesus is the Son of God, he briefly includes the sum and substance of faith; for there is nothing necessary for salvation which faith finds not in Christ

After having said in general, that men are so united to Christ by faith, that Christ unites them to God, he subjoined what they themselves had seen so that he accommodated a general truth to those to whom he was writing. Then follows the exhortation, to love one another as they were loved by God. Therefore the order and connection of his discourse is this, — Faith in Christ, makes God to dwell in men, and we are partakers of this grace; but as God is love, no one dwells in him except he loves his brethren. Then love ought to reign in us, since God unites himself to us.

16 And we have known and believed It is the same as though he had said, “We have known by believing;” for such knowledge is not attained but by faith. But we hence learn how different, is an uncertain or doubtful opinion from faith. Besides, though he meant here, as I have already said, to accommodate the last sentence to his readers, yet he defines faith in various ways. He had said before, that it is to confess that Jesus is the Son of God; but, he now says, We know by faith God’s love towards us. It hence appears, that the paternal love of God is found in Christ, and that nothing certain is known of Christ, except by those who know themselves to be the children of God by his grace. For the Father sets his own Son daily before us for this end, that he may adopt us in him.

God is love This is as it were the minor proposition in an argument; for from faith to love he reasons in this way: By faith God dwells in us, and God is love; then, wherever God abides, love ought to be there. Hence it follows that love is necessarily connected with faith.