1 John 4:11

In this was manifested the love of God toward us, etc. Our text does not speak of the only manifestation of the Divine love. In many things is the love of God manifested to us - in the beauty, the utility, and the fertility of our world; in the exquisite structure of our souls and bodies; in the apt relations of the outer world to our nature. Nor does our text mention the manifestation to angelic beings of the love of God. But St. John sets forth the richest and most glorious exhibition in regard to us of the love of God. We see here several aspects of the Divine love.

I. IN ITS GREAT ORIGIN. "Herein is love, not that we loved God, but that he loved us"

1. God's love to man originated entirely with himself. This love in its beginning was all on God's part, and none on ours. We did not love him. There was nothing in us to awaken his love to us. We were not beautiful, or amiable, or meritorious, or good. "But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us." It was our sin and suffering and deep need that called forth his compassion toward us; and ere he could love us with the love of complacency, he loved us with the love of tender and Divine pity.

2. God is the Fountain of all love. Love flows from the essential nature of the Divine Being. "Love is of God... God is Love" (verses 7, 8). As light and heat from the sun, so all true love everywhere flows from him, or took its rise from him. And seeing that he is love, that love is of his essence, the flowing forth of his love to us is the giving of himself to us. But the love of God was manifested in our case -

II. IN THE GREAT MESSENGER WHICH HE SENT UNTO US. "Herein was the love of God manifested in us [or, 'in our case'], that God hath sent his only begotten Son into the world, that we might live through him." Notice:

1. The pre-existence of Jesus Christ. This is clearly implied in the expression, "God hath sent his Son into the world" (cf. John 17:4, 5; John 3:17, 34).

2. The endearing relation of Jesus Christ to God the Father. He is "his only begotten Son." The word" Son" alone would suggest that their relation is one of deep affection; but other terms are added, which intensify and strengthen this idea. The Father speaks of him as "my- beloved Son, in whom I am well pleased" (Matthew 3:17). St. Paul writes of him as "God's own Son" (Romans 8:3). And St. John styles him "the Only Begotten of the Father.... the only begotten Son, which is in the bosom of the Father" (John 1:14, 18); "The Father loveth the Son, and hath given all things into his hand" (John 3:35). And our Saviour said, "Father, thou lovedst me before the foundation of the world" (John 17:24). It is impossible for us to comprehend this ineffable and infinite love subsisting between the Father and his only Son, or the deep and unutterable joy of their communion. In sending such a Messenger to our world, what a revelation we have of the love of God!

3. The subordination of Jesus Christ to God the Father in the work of redemption. "God sent his only begotten Son into the world." "As thou didst send me into the world, even so sent I them into the world" (John 17:18). The Divine Son cheerfully became a servant that his Father's authority might be vindicated, and his Father's glory be promoted in the redemption of the human race (cf. Philippians 2:6-8).

III. IN THE BLESSING WHICH HE DESIGNS FOR US. "That we might live through him." Notice:

1. The condition in which the love of God finds man. "Dead by reason of trespasses and sins." There is a resemblance between a dead body and the state into which the soul is brought by sin. In both there is the absence of vision, of hearing, of sensibility, and of activity.

2. The condition into which the love of God aims to bring man. "That we might live through him." His design is to quicken men into spiritual life - the life of true thought, pure affection, righteous and unselfish activity, and reverent worship. This life is eternal in its nature. It is not perishable or decaying, but enduring and progressive. And it is blessed. Life in the text comprises salvation in all its glorious fullness. How clear is the manifestation to us of the Divine love in this!

IV. IN THE MEANS BY WHICH THIS BLESSING IS OBTAINED FOR US. "He sent his Son to be the Propitiation for our sins." The best commentary on Christ the Propitiation that we know, is that found in the words of St. Paul, in Romans 3:24-26. Two remarks only do we offer concerning the propitiation.

1. It was not anything offered to God to render him willing to bless and save us.

2. It was designed to remove obstructions to the free, flowing forth of the mercy of God to man. How splendid the expression of the love of God in sending his Son, only and well-beloved, to be the Propitiation for our sins!

V. IN THE EXAMPLE WHICH IT PRESENTS TO US. "Beloved, if God so loved us, we also ought to love one another." The obligation to copy the Divine example in this respect is grounded upon our relation to him as his children. Because we are "begotten of God" (verse 7) we should seek to resemble him. The argument of the Apostle Paul is similar: "Be ye therefore imitators of God, as beloved children, and walk in love," etc. (Ephesians 5:1, 2). If we are "partakers of the Divine nature," we should imitate the Divine example.

1. In relation to mankind in general. "I say unto you, Love your enemies, and pray for them that persecute you; that ye may be sons of your Father which is in heaven," etc. (Matthew 5:44, 45). He loved us with the love of compassion before he could love us with the love of complacency. Let us imitate him in this respect in our relation to those who are yet in their sins.

2. In relation to the Christian brotherhood in particular. (Cf. chapter 1 John 3:10-18.) Let us evince our relation to the Father, who is infinite Love, by our unfeigned love to our Christian brethren. Let the supreme manifestation in regard to us of his love thus produce its appropriate effect in us. - W.J.

Beloved, if God so loved us, we ought also to love one another
"God is Beauty," said the Greek; "God is Strength," said the Roman; "God is Law," said the Jew; "God is Love," says the disciple. "It came to this that the Son of God had for love to lay down His life for us, and we ought to lay down our lives for the brethren." St. John seems to say, "Yes; but you will not be much called on to do that when things are settled. You will not be asked for your life — will you then give up something of your living? There is more call for that. Whoso hath the world's livelihood (βίος) and looks on his brother in want, and locks his compassions out of his reach — how is God's love imminent in him?" The barbed question is followed up by a glowing indignation, called for it would seem, even in those days of first love. Ah! "Little children of mine, do not let us be loving in word, nor even in tongue, but in deed and in truth." Not so much theory, not so much even of warm expression, but reality. "If God so loved us, as now we know He did, we owe it to love one another." It is a debt. That life was given, and given to us. There must be some obligations growing out of that utterly unearned increment. Surely it is by our working that God will cease to permit the misery that He has not made. Repay, redress, rebalance, we cannot by mere almsgiving, however liberal. But "this world's goods" — "the life of this world (βίος κοσμου)" of which St. John asks us to give him some — "this world's life" is more than its spare monies. Breath, light, space to be decent, and healthful food; order and peace and rest, and beautiful sights and sounds; knowledge and the power to care for it, time to consider, religion, and a belief that religion and worship are for the likes of them, and not a form of luxury; these are regions of "the life of this world" which we inherit, but which have been fenced and walled from millions. When we with the best intent are building, broad and high, castles of dwellings for artisans we still are not working on the lines of nature and society. Sanitation and accommodation, with even recreation added, are not all that the simplest society claims. Society, to be society, must have society. It cannot be all of one grain. The simplest must have some little range of ranks. It must have some elements of inspiration from without it, and from above it, in force sufficient to be felt. Some loving spirits must go and dwell among them; who will not hear of brutality being regarded as the natural law even of the lowest; who will begin by expecting of them, even as of others, soberness and honesty and care for the family, and through expecting patiently will create. There are the ἀρχηγοί of a new society, and there is no form of influence fuller of power, fuller it may be of trial, but also fuller of reward, and richer for the future. What the few bear who live thus, what discouragements, what broken pledges, what fallings back, what mad sounds by night, what sights by day, no novel and no visitor can describe. None know but they who live there. And yet there are the elements of society. There is duty constantly scorning selfishness, suffering brutality rather than wrongly escape from it, working itself to death for the children rather than take them to the workhouse. There are sacrifices as strange as the sins that impose them. Again, there are ears that will hear, men and families that will advance their whole standard of life, under the influence of those whom they have seen loving them for nought.

(Abp. Benson.)

I. LOVE SHOULD BE EXERCISED BY US AFTER THE EXAMPLE OF THE LOVE OF GOD (ver. 11). What, then, were the features of the Divine love, and what ought to be those of our love?

1. The love of God was universal. He expressed it to all, good and bad, worthy and unworthy.

2. More than this, the love of God has been conspicuous toward His enemies (Romans 5:6, 8, 9). In this respect also we are bound to imitate the Divine example.

3. This is farther demanded, though it should be at the cost of the greatest self-denial. It need not be asked at what expense did God express His love for sinners? What, then, shall we refuse to suffer for the benefit of others?

4. Nor let us overlook that our love, like God's, should be aggressive. We are not to wait until we are besought. God did not so deal by us.

5. To complete all, love should be constant. Nothing should weary it or cause it to relax.

II. IN THE EXERCISE OF THIS LOVE WE ENJOY COMMUNION WITH GOD (ver. 12). "No man hath seen God at any time." It is as if it had been said, although "no man hath seen God at any time, yet, if we love one another, God dwelleth in us."

1. When we engage in duties of brotherly love we are conscious of the Divine approval. And this applies to all duties of brotherly love, whether those that relate to our immediate connections, or the Church of Christ, or the world.

2. There is a sustaining sense of the Divine cooperation. God is with us in them.

3. He will bless us and our work!

III. THUS ALSO "HIS LOVE IS PERFECTED IN US." This expression may be understood either of the love of God, as it is perfected when it produces love in us, or of our love when it is perfected in the exercises of brotherly love.

1. The love of God is perfected in us. From the beginning He had a design of love toward every one of His people. But that design is not carried out into completion until His grace secures the heart, and fills it with His love.

2. Or the saying may be understood of our love when it is perfected in the exercises of brotherly love. The Divine love is perfected when it inflames our souls, and makes us like God in love. And our love, thus kindled by the love of God, is perfected in the deeds of charity.

IV. IN OUR BROTHERLY LOVE WE ARE FURNISHED WITH THE EVIDENCE OF OUR FELLOWSHIP WITH GOD, as it is seen to arise out of the indwelling of the Spirit. "Hereby know we that we dwell in Him, and He in us, because He hath given us of His Spirit." These fruits do not grow on the soil of nature. They are the plants of grace alone, and proclaim their heavenly origin.

(J. Morgan, D. D.)


1. On the principle that like begets like —(1) The primal source of real spiritual love is the Divine nature;(2) The manifestation of Christly love is an evidence of spiritual regeneration;(3) The incentive to mutual love among Christians thus becomes all-inspiring and important.

2. On the principle of Christian professions —(1) Every professing Christian professes to "know" God;(2) But "he that loveth not, knoweth not God";(3) Not to manifest the spirit of love is thus inconsistent with the profession a Christian makes of knowing God.



1. The revelation of the Divine love in Christ and in Christianity the highest truth, and its demonstration most scientific and clear.

2. The leading design of the manifestation of God's love in the new birth of souls into the same love the sublimest and most blessed of all possible objects.

3. The importance of each Christian being an exemplification of the reality of God's love and of the gift of His Son is thus seen to be most vital, as constituting one of the leading features in Christian apologetics — an unanswerable argument for the fundamental fact of Christianity.

4. As love is the most essential force for elevation and regeneration of the human race, Christianity is the only spiritual force yet discovered for that most-devoutly-to-be-wished-for consummation.

(D. C. Hughes, M. A.)



1. We are all creatures made of the same ignoble materials, and derived from the same Hand.

2. We all agree in one common nature.

3. We have all of us occasion for the assistance of one another.

4. As to the injuries we may receive, they do not come up to our sinning against God.(1) Our sins against God are more numerous than the injuries one man offers to another.(2) Another difference is the greatness as well as multitude of our sins.

5. Let us consider the relation we bear to one another as being united in one common Christianity, and having embraced the same profession of faith. A motive this, to love, the most prevailing that can possibly be urged.

III. WHAT BENEFITS GOD HATH CONFERRED UPON US. Were our minds fully possessed of a hearty sense of the extreme bounty of God, we could not be so base as to deny Him the only returns we are capable of making, that is love and compassion for one another.


(R. Warren, D. D.)

"If God so loved us, we ought also to love one another."

1. Because ignorance of what God means by love must now be wilful.

2. Because doubt and uncertainty as to the objects of love are forever excluded.

3. Because the power of love to conquer obstacles and impediments is, in God's case, most gloriously shown.

4. Because the restoration of love between man and man is one of God's objects in that redemption which so proves His love for us.

5. Because we are required to be followers of God as dear children.

6. Because love on our part must be pleasing to God.

7. Because "hereby we express our love towards God."

(S. Martin.)

"If God so loved us." How? The preceding verse shows us some of the glorious traits of this love.

1. Its greatness and depth. One may dip out the ocean with a shell sooner than exhaust the ocean of God's love with the little bucket of human conceptions. It is as boundless as God Himself, for "God is love" (ver. 8). But the apostle puts into our hand a scale to measure even such greatness (ver. 9). Is there for a father a greater offering than to give up his only son? "If God so loved us, we ought also to love one another." The greatness of this Divine love ought also to be the motive to and the example for our love to our neighbour.(1) Surely the motive. How often are we stirred to love by beauty merely, by talent, or other excellences, or even sometimes by pleasing weaknesses; but not first and foremost by the thought that God the Lord in Christ went after him in love!(2) And our example. We are by nature egoists. "For all seek their own" (Philippians 2:21). The soul of God's whole activity, from the creation to the new creation, is love. And now has God, indeed, opened "the bowels of His mercy and compassion" (Luke 1:78), and in Christ given Himself, His best, His heart, to men for their own; so that "whosoever receiveth Christ receiveth the Father that sent Him" (Luke 9:49). But we? Even when we make our loving sacrifices, we keep back to ourselves the greater part of ourselves. Do thou, my hard, selfish heart, with thy scanty, wretched love, which scarcely ever deserves the name, be transformed after this great, Divine pattern! But love shames us yet in many other things. We are further amazed at —

2. The all-embracing extent of this love. God sent His Son into the world. He gave Him not to some few, but to all. How often our love suffers from a miserable straitness of heart! Towards some, sometimes towards those who love us, we are very kind and pleasing, but towards others indifferent. Some attract us, numberless others are repulsive. And oh! what wretched pettinesses often suffice to lock up our hearts so that not the least drop of love can flow out! God's love did not suffer itself to be held back, nor to set itself any bounds: it embraced all, even its enemies. God finds people enough to love His beautiful and richly-gifted children; but few whose love goes far enough to receive the miserable ones also. If we desire to do what is pleasing to God's heart, let us also love those whom no one else is likely to love! And if our courage fails us for this — for such love requires much courage — let us look up to the primal example of God's love, which condescended to this miserable world.

3. The clearness and calmness of God's love. The greater and stronger the love of men, so much the harder for it to remain clear and calm. The bleeding Lamb of God on Calvary shows not only how deeply and all inclusively, but also how clearly, and soberly, and holily God loves the world. He will heal its sin and guilt, and therefore He suffers the Lamb to bleed. He must judge while He heals, and He heals while thus judging. Thus clear and calm, too, was the love of Christ, in all its greatness. How He loved His disciples, and yet how soberly and calmly He pointed out to them their errors! "If God so loved us, we ought also to love one another." Do we do it? Alas, how rare among us is that great and therefore sober love which steadily seeks to make our neighbour better! Either we continue clear and calm, and our love is, commonly, very lukewarm; or else it is great and warm, while we are as it were blind and dull.

4. Its unselfish disinterestedness. We love those who please us, who love us, or from whom we expect love. Therein appears the interestedness of our love. God loves those who love Him not; from whom, moreover, He can have no great hopes of love. Just as unselfish, too, is Christ's love. In all His life of love He never seeks His own gain — not His honour, not His advantage, not His proper esteem, but only the honour of the Father and the salvation of the world. He puts away all self-help from His love (Matthew 4:3, etc.; 26:53, etc.); renounces the applause of the great masses, especially of the rulers; and walks the way of self-abnegation and the Cross. "If God so loved us, we ought also to love one another" — so unselfishly, so disinterestedly. How rare is the love in which one thinks not of himself, but only of the welfare of another; which forgets one's self, seeks stillness and retirement, lets not its left hand know what its right hand doeth; yes, even expects nothing for itself, because it has its own reward in itself; which therefore rewards evil with good, which blesses them that curse us, and does good to them that hate us!

5. The steadfastness and faithfulness of the love of God; which is not less worthy of imitation. Only the unselfish love "never faileth." Selfish love, in its very selfishness, has a worm in itself which speedily gnaws away its life. The purer love is, the less it changes. Because God's love is without any mixture of impure self-seeking, therefore is it so steadfast.

(Prof. T. Christlieb.)

Observe clearly this line of thought. "If God so loved us, we ought also so to love Him." That is the first plain inference. But how? There is only one way — "loving one another." To love God as He is, in Himself, is an abstract thing. This is only a feeling. To "love one another" in Him, and Him in "one another," is action, and love is action, and action tests reality. "We ought" — we are under a debt to love one another. God's love has placed us under this obligation. Whom are we to "love"? "One another." Who is "one another"? All the great brotherhood; in the family of God. And if it be asked, What! all? All! The poorest, the meanest, the most wicked, the vilest? Find your answer in that "us"; or rather, for so each one of us ought to do — in the "me," which goes to make the "us." But "to love one another" — one another! It is, by reciprocity, not only to love, but to be loved. Now, am I wrong in thinking that to some of us it is a harder thing to consent to be loved than it is to love? There is a feeling of superiority in being kind to a person. It is pleasant to nature. It is a sort of patronising. But to receive kindnesses, especially from some persons, is an act of great humiliation. But you must love, and be loved, if you would fulfil the duty. You must so speak and act as to make yourself lovable to everybody. But there is a little word in the text which teaches us great lessons. "God so loved us." How did God love us? That is our copy.

1. I notice that God's love was originating love. He completely took the initiative. We should do the same — not wait to be loved.

2. And I notice that God's love is a wise and thoughtful love. Our love is often very unwise and unthoughtful. There is very little mind in it; no consideration; therefore our love often does harm where it is meant to do good. God's love is so carefully, so exquisitely adjusted. It is so very wise.

3. And God's love, tender as it is, is always faithful. So far as reproof is faithful, God's love is faithful. An unfaithful love is worse than hatred; and I may say very unlike God's!

4. And God's love is self-sacrificing love. "He spared not His own Son."

5. And God's love is never capricious. It never changes, except to deepen. Is your love so? Concerning love, let me further observe this — God always looks to the reflection of Himself in all His creatures. He expects to find the image of one or other of His attributes. If He finds it not, He passes unsatisfied. If He finds it, He "rests." There He is content. Many different gifts and graces reflect different parts of the character of God; but God reflects all. Love gives back God to Himself, for "God is love."

6. And love is the atmosphere of heaven. We are all to love now, that we may be ready to go forward.

(J. Vaughan, M. A.)

John, Jude
Beloved, Dear, Friends, Love, Loved, Ones, Ought, Thus
1. He warns them not to believe all who boast of the Spirit;
7. and exhorts to brotherly love.

Dictionary of Bible Themes
1 John 4:11

     5289   debt
     5932   response
     8298   love, for one another

1 John 4:7-12

     1085   God, love of

1 John 4:7-16

     1205   God, titles of

1 John 4:7-21

     8115   discipleship, nature of
     8348   spiritual growth, nature of

1 John 4:8-12

     1100   God, perfection

1 John 4:9-19

     6512   salvation, necessity and basis

1 John 4:10-11

     8297   love, for God

1 John 4:10-12

     5844   emotions
     7925   fellowship, among believers

1 John 4:11-12

     8298   love, for one another
     8441   goals

Love of God and Man
FIRST SUNDAY AFTER TRINITY. Eversley. Chester Cathedral, 1872. 1 John iv. 16, 21. "God is love; and he that dwelleth in love dwelleth in God, and God in him. . . . And this commandment have we from Him, That he who loveth God love his brother also." This is the first Sunday after Trinity. On it the Church begins to teach us morals,--that is, how to live a good life; and therefore she begins by teaching us the foundation of all morals,--which is love,--love to God and love to man. But which
Charles Kingsley—All Saints' Day and Other Sermons

First Sunday after Trinity God is Love.
Text: 1 John 4, 16-21. 16 God is love; and he that abideth in love abideth in God, and God abideth in him. 17 Herein is love made perfect with us, that we may have boldness in the day of judgment; because as he is, even so are we in this world. 18 There is no fear in love: but perfect love casteth out fear, because fear hath punishment; and he that feareth is not made perfect in love. 19 We love, because he first loved us. 20 If a man say, I love God, and hateth his brother, he is a liar: for he
Martin Luther—Epistle Sermons, Vol. III

Christ's Mission the Revelation of God's Love
'Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.'--1 John iv. 10. This is the second of a pair of twin verses which deal with substantially the same subject under two slightly different aspects. The thought common to both is that Christ's mission is the great revelation of God's love. But in the preceding verse the point on which stress is laid is the manifestation of that love, and in our text the point mainly brought out is its
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Servant as his Lord
'... As He is, so are we in this world.'--1 John iv. 17. Large truths may be spoken in little words. Profundity is often supposed to be obscurity, but the deepest depth is clear. John, in his gospel and epistles, deals with the deepest realities, and with all things in their eternal aspects, but his vocabulary is the simplest in the New Testament. God and the world, life and death, love and hate, light and darkness, these are the favourite words round which his thoughts gather. Here are nine little
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Love and Fear
'There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.'--1 John iv. 18. John has been speaking of boldness, and that naturally suggests its opposite--fear. He has been saying that perfect love produces courage in the day of judgment, because it produces likeness to Christ, who is the Judge. In my text he explains and enlarges that statement. For there is another way in which love produces boldness, and that is by its
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Ray and the Reflection
'We love Him, because He first loved us.'--1 John iv. 19. Very simple words! but they go down into the depths of God, lifting burdens off the heart of humanity, turning duty into delight, and changing the aspect of all things. He who knows that God loves him needs little more for blessedness; he who loves God back again offers more than all burnt offering and sacrifices. But it is to be observed that the correct reading of my text, as you will find in the Revised Version, omits 'Him' in the first
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

May the Sixth the Perfecting of Love
"Herein is our love made perfect." --1 JOHN iv. 11-21. How? By dwelling in God and God in us. Love is not a manufacture; it is a fruit. It is not born of certain works; it springs out of certain relations. It does not come from doing something; it comes from living with Somebody. "Abide in Me." That is how love is born, for "love is of God, and God is love." How many people are striving who are not abiding. They live in a manufactory, they do not live in a home. They are trying to make something
John Henry Jowett—My Daily Meditation for the Circling Year

Love's Logic
But, dear friends, I trust after many years of instruction in the doctrines of our holy faith, I need not keep to the beaten doctrinal track, but may lead you in a parallel path, in which the same truth may be from another point. I purpose to preach an experimental sermon, and possibly this will be even more in accordance with the run of the passage and the mind of its writer, than a doctrinal discourse. We shall view the text as a fact which we have tested and proved in our own consciousness. Under
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

A Psalm of Remembrance
Let me add another figure to render this truth yet more apparent. Suppose an eloquent foreigner, from a sunny clime, should endeavour to make you appreciate the fruits of his nation. He depicts them to you. He describes their luscious flavour, their cooling juice, their delicious sweetness; but how powerless will be his oration, compared with your vivid remembrance, if you have yourself partaken of the dainties of his land. It is even so with the good things of God; describe them as we may, we cannot
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Can you imagine a being placed halfway between this world and heaven? Can you conceive of him as having such enlarged capacities that he could easily discern what was done in heaven, and what was done on earth? I can conceive that, before the Fall, if there had been such a being, he would have been struck with the singular harmony which existed between God's great world, called heaven, and the little world, the earth. Whenever the chimes of heaven rang, the great note of those massive bells was love;
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Dark Times
1 JOHN iv. 16-18. We have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment; because as he is, so are we in this world. There is no fear in love but perfect love casteth out fear; because fear hath torment. He that feareth is not made perfect in love. Have we learnt this lesson? Our reading, and thinking, and praying, have been in vain, unless
Charles Kingsley—The Good News of God

"And if Christ be in You, the Body is Dead Because of Sin; but the Spirit is Life Because of Righteousness. "
Rom. viii. 10.--"And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness." God's presence is his working. His presence in a soul by his Spirit is his working in such a soul in some special manner, not common to all men, but peculiar to them whom he hath chosen. Now his dwelling is nothing else but a continued, familiar and endless working in a soul, till he hath conformed all within to the image of his Son. The soul is the office house, or workhouse,
Hugh Binning—The Works of the Rev. Hugh Binning

"For what the Law could not Do, in that it was Weak Though the Flesh, God Sending his Own Son,"
Rom. viii. 3.--"For what the law could not do, in that it was weak though the flesh, God sending his own Son," &c. Of all the works of God towards man, certainly there is none hath so much wonder in it, as the sending of his Son to become man; and so it requires the exactest attention in us. Let us gather our spirits to consider of this mystery,--not to pry into the secrets of it curiously, as if we had no more to do but to satisfy our understandings; but rather that we may see what this concerns
Hugh Binning—The Works of the Rev. Hugh Binning

The Torment of Fear
(First Sunday after Trinity.) 1 John iv. 16, 18. And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. The text tells us how to get one of the greatest blessings;
Charles Kingsley—Town and Country Sermons

"The Fruit of the Spirit is Love"
I want to look at the fact of a life filled with the Holy Spirit more from the practical side, and to show how this life will show itself in our daily walk and conduct. Under the Old Testament you know the Holy Spirit often came upon men as a divine Spirit of revelation to reveal the mysteries of God, or for power to do the work of God. But He did not then dwell in them. Now, many just want the Old Testament gift of power for work, but know very little of the New Testament gift of the indwelling
Andrew Murray—Absolute Surrender

Scriptural Predictions of an Apostasy.
Who has not wondered, as they read of the Savior's and the apostles' warnings of "false teachers," grievous wolves, delusive powers, and deceptive lights, what it all could mean? These things certainly are not without meaning. Jesus says, "And many false prophets shall rise, and shall deceive many. And because iniquity shall abound the love of many shall wax cold. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they
Charles Ebert Orr—The Gospel Day

The Established Christian Urged to Exert Himself for Purposes of Usefulness.
1, 2. A sincere love to God will express itself not only in devotion, but in benevolence to men.--3. This is the command of God.--4. The true Christian feels his soul wrought to a holy conformity to it.--5. And therefore will desire instruction on this head.--6. Accordingly, directions are given for the improvement of various talents: particularly genius and learning.--7. Power.--8. Domestic authority.--9. Esteem.--10. Riches.--11. Several good ways of employing them hinted at.--12, 13. Prudence
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Manifestation of Holy Love.
"And we have known and believed the love that God hath to us." --1 John iv. 16. The question which now presents itself is: In what way is the divine, majestic act of making man a partaker of true love accomplished? We answer that this is-- 1. Prepared by the Father in Creation. 2. Made possible by the Son in Redemption. 3. Effectually accomplished by the Holy Spirit in Sanctification. There is in this respect, first a work of the Father, which the Heidelberg Catechism designates, "Of God the Father
Abraham Kuyper—The Work of the Holy Spirit

Love in the Triune Being of God.
"God is Love."--1 John iv. 8. Between natural love even in its highest forms and Holy Love there is a wide chasm. This had to be emphasized so that our readers might not mistake the nature of Love. Many say that God is Love, but measure His Love by the love of men. They study love's being and manifestations in others and in themselves, and then think themselves competent to judge that this human love, in a more perfect form, is the Love of God. Of course they are wrong. Essential Love must be studied
Abraham Kuyper—The Work of the Holy Spirit

I May Briefly Reduce the Chief Persuading Motive to this So Needful and So Much...
I may briefly reduce the chief persuading motive to this so needful and so much desiderated grace into some three or four heads. All things within and without persuade to it, but especially the right consideration of the love of God in Christ, the wise and the impartial reflection on ourselves, the consideration of our brethren whom we are commanded to love, and the thorough inspection into the nature and use of the grace itself. In consideration of the First, a soul might argue itself into a complacency
Hugh Binning—The Works of the Rev. Hugh Binning

Dwelling in Love
"We love Him, because He first loved us."--1 John iv. 19. Mechthild of Hellfde, 1277. tr., Emma Frances Bevan, 1899 I rejoice that I cannot but love Him, Because He first loved me; I would that measureless, changeless, My love might be; A love unto death and for ever; For, soul, He died for thee. Give thanks that for thee He delighted To leave His glory on high; For thee to be humbled, forsaken, For thee to die. Wilt thou render Him love for His loving? Wilt thou die for Him who died? And so by
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

Whether Initial Fear Differs Substantially from Filial Fear
Whether Initial Fear Differs Substantially from Filial Fear We proceed to the eighth article thus: 1. It seems that initial fear differs substantially from filial fear. For filial fear is caused by love, whereas initial fear is the beginning of love, according to Ecclesiasticus 25:12: "The fear of the Lord is the beginning of love." Initial fear is therefore other than filial fear. 2. Again, initial fear fears punishment, which is the object of servile fear. Thus it seems that initial fear is the
Aquinas—Nature and Grace

Here Some one Will Say, this is Now not to Write of virginity...
52. Here some one will say, This is now not to write of virginity, but of humility. As though truly it were any kind of virginity, and not that which is after God, which we had undertaken to set forth. And this good, by how much I see it to be great, by so much I fear for it, lest it be lost, the thief pride. Therefore there is none that guardeth the virginal good, save God Himself Who gave it: and God is Charity. [2211] The Guardian therefore of virginity is Charity: but the place of this Guardian
St. Augustine—Of Holy Virginity.

1 John 4:11 NIV
1 John 4:11 NLT
1 John 4:11 ESV
1 John 4:11 NASB
1 John 4:11 KJV

1 John 4:11 Bible Apps
1 John 4:11 Parallel
1 John 4:11 Biblia Paralela
1 John 4:11 Chinese Bible
1 John 4:11 French Bible
1 John 4:11 German Bible

1 John 4:11 Commentaries

Bible Hub
1 John 4:10
Top of Page
Top of Page