1 John 4:9

toward us--Greek, "in our case."

sent--Greek, "hath sent."

into the world--a proof against Socinians, that the Son existed before He was "sent into the world." Otherwise, too, He could not have been our life (Jo1 4:9), our "propitiation" (Jo1 4:10), or our "Saviour" (Jo1 4:14). It is the grand proof of God's love, His having sent "His only-begotten Son, that we might live through Him," who is the Life, and who has redeemed our forfeited life; and it is also the grand motive to our mutual love.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Jn_4:9-10

In this was manifested the love of God toward us, because that God sent His only-begotten Son into the world

Divine love in its highest manifestation

Mark in illustration of the immensity of that love--

I.

The dignity and worth of Him who was given to the world for its manifestation. God sent His only-begotten Son into the world. This was the first step in the demonstration of His matchless benignity.

II. Observe, as a further illustration of Gods love as here set forth, the condition to which He freely surrendered His Son. He sent Him into the world. He sent Him to be the propitiation for our sins. And think!--this love has been shown to you! All this God did to prove Himself gracious to you--to you, the most ungrateful and hard-hearted here this day, who do not, will not love Him in return?

III. Consider a third particular which the text adduces in illustration of the great love wherewith God has loved us, namely, the glorious end, in relation to our race, which that love contemplated. God sent His only begotten Son into the world, that we might live through Him. That which the apostle here means by life, is happy existence--existence in connection with the highest and fullest development of all our powers, both of perception and enjoyment; existence in the possession of the Divine favour and love, moral rectitude, and internal purity. A life is it whose vigour no power of disease can undermine, whose actings are superior to waste and fatigue, whose duration is lasting as Jehovah. Oh! what, then, must be the measure of that love which gave Christ to procure for us such a benefit as this?

IV. Consider, in the last place, how marvellously this love is enhanced by the fact, that it was love to the unloving. Herein is love, says our text, not that we loved God. What should be the effect upon us of such contemplations.

1. Love begets love, and if God has so loved us, we should surely love Him in return.

2. Love is exemplary and if God so loved us, we ought also to love one another. (C. M. Merry.)

The love of God

There are two notions of God that have more or less prevalence among men. One represents Him that if there were not a man on earth, if there were nothing in all creation from side to side, there is that in Himself that would make Him forever overflow with taste, and feeling, and love. The one ascribes to Him a nature that is merely susceptible of being called out upon the application of the motive. The other ascribes to Him a nature that pours itself abroad in the earth by reason of its own fulness and richness. It is the latter of these two ideas that I suppose the Scriptures to teach. In our text Gods love for us is not affirmed to exist because God perceived a spark kindled in us, gradually flaming forth and reaching up toward Him. God did not love man because man had prepared himself and made himself lovely, nor did Divine love spring forth from any deed of Gods by which He, for purposes of government, aroused and incited Himself to strong emotion. Love springs not from an act, not from a fact of redemptive sacrifice, The love of God for the world was manifested in the Cross, instead of being created by it.

I. Gods love does not depend upon our character, but upon His own. I do not mean to say that it makes no difference whether a man has a good or a bad character. I do not mean to affirm that there do not spring up, between the Divine nature and ourselves, by reason of our relations to that nature, certain deep intimacies and more wonderful affections. But I do mean to affirm that there is a great overshadowing of love to us, that exists, not on account of our character, but on account of His.

II. The divine love exists and works upon us, not alone when we are conscious, but evermore. Men mount up under flashes of glorious realisation, and it seems as if God then began to love them, because they then first become sensitive to His love. When a man has passed through religious changes from darkness to light; when he has put off his worldly character, and taken on the character of Christ; when, coming out of despondency, the compassionate Saviour rises before his imagination, and he says, Christ has begun to love me--his impression is that the Divine love for him began when the burden which had weighed down his soul was rolled off. This is as if a blind man, who had never seen the heavens, nor the earth, nor the sweet faces of those who loved him, should have a surgical operation performed upon his eyes, resulting in the restoration of his sight, and he should think to himself on going out of doors, Oh! how things are blossoming! The earth is beginning to be beautiful! Mountains and hills are springing up in every direction! The forms of loving friends are being raised up to meet my gaze! And the sun has just begun to shine forth from the heavens! But have not these things existed since the creation, although the mans eyes have not before been in a condition to enable him to see them? A man has lived in a cellar, where he has been a poor, confined creature, striving to live a life which was but like a prolonged death. At last he is permitted to go up one storey, and then one storey higher, and then yet another storey. Thus he keeps on exploring and going up, until finally he reaches the roof. There he beholds the heavens over his head, and the sun in the east, and he is tranced with amazement by the glory of the things which surround him. And yet, every single day during his existence, and for countless ages, the heavens have hung above the earth, the sun has shone forth in splendour, and the creations which astonish his vision have been beheld by men. For forty years he has been in the cellar, and now he has come up where he can see, it seems to him that objects now appear for the first time, because he sees them for the first time. So it is with the disclosures of the love of God in Christ Jesus to Christians. They think that the time at which they first realise Gods love is the time when it is first shed upon them. But as God pours abroad infinite breadths of His being without an eye except His own to behold, so He spreads over our heads an unknown, an immeasurable love, waiting for our recognition, but in no wise depending upon it.

III. There is something unspeakably affecting to me in this thought of the solicitude of Divine love for men, and its patient continuance in God without consciousness on our part. There is something sweet in interpreting the nature of God from the family. Now who can tell the sum of the thoughts which the mother bestows on the child? And yet he is unconscious of most of her solicitude concerning him. He knows that she loves him, but he only feels the pulsations of her love once in awhile. I think we never know the love of the parent for the child till we become parents. Not only does God think of us constantly, and love us steadfastly, but there is a healing, curative nature, forever outworking from the Divine mind upon ours, even although we may cooperate voluntarily with His will. All these yearnings which we have for good, are the crying out of the soul for God, under the influence of His love to us. Every throb of our spirits that answers to spiritual things is caused by the influence of God. And that is not all. We have testimony in the workings of the providence of God in the experiences of our daily life, that Gods love is still shed upon us, although we may be unconscious of it. I recollect to have read the case of a man in a city of Southern Europe, who spent his life in getting property, and became unpopular among his fellow citizens on account of what seemed to them his miserly spirit. When his will was read after his death, it stated that he had been poor, and had suffered from a lack of water; that he had seen the poor of the city also suffering from the same want, and that he had devoted his life to the accumulation of means sufficient to build an aqueduct to bring water to the city, so that forever afterward the poor should be supplied with it. It turned out that the man whom the poor had cursed till his death had been labouring to provide water for the refreshment of themselves and their children. Oh! how God has been building an aqueduct to bring the water of life to us, He not interpreting His acts and we not understanding them!

IV. Gods love is not, as too often ours is, the collateral and incidental element of his life and being. It is His abiding state. All time and all eternity are filled with it. All plans are conceived and directed by it. All histories and all administrations are transfused with and carried forward in it. All triumphs are to end in it, while all that cannot be made to harmonise, and blend, and cooperate with it shall be utterly swept away.

1. Can any other truth so justify and enforce an earnest, instant, manly search, to see if these things be so?

2. If what I have said is true, can any honourable man justify himself for not coming into a living faith in and communion with God?

3. Will not the realisation of such a nature, brought home to us personally, account for all the sometimes discredited Christian experiences? (H. W. Beecher.)

Christ the manifestation of Divine love

1. The love of God as a principle is, of course, eternal. Like His own nature, it is uncreated, self-existent, and independent.

2. But, while the love of God as a principle is from everlasting, the manifestations of this love are related to events, and to circumstances, and to time. Now the manifestation of Gods love not only makes us acquainted with it, but renders that love available to us. Now, in the text, a gift is introduced as manifesting Gods love.

I. The nature of this gift. Now here, you observe, a being is given to us, and a being closely related to God Himself; so closely related to the Father that we must look upon Him as the Son of the Highest. This Being is sent into our world--sent to live in close connection with it; for He is born of a woman, and sent into our world to become thoroughly indentified with it. He is indentified with it as a newborn babe; He is indentified with it as an infant; He is indentified with it as a child; He is indentified with it as a youth; He is indentified with it as a man; He is indentified with it as pursuing the ordinary occupations of His country and age.

II. The intent of this gift. To give life. Originally, life was staked upon a covenant. God said to our first father, Do this, and you shall live. That was a covenant of works, and the continuance of life to Adam under that arrangement was his due. The covenant is broken, and it is utterly impossible for God to place us now under a covenant of similar character. If we are to have life now, it must be by a dispensation of mercy. And while He personally imparts to us that life which consists in freedom from condemnation, He gives us life in soul and spirit by the Spirit of God. (S. Martin.)

The manifestation of Divine love in the gospel

The wife of Tigranes was among the captives on a certain public day when Cyrus, the conqueror of Asia, was reviewing his troops. While the captives pressed forward to see the conqueror, Tigranes presented himself before Cyrus and offered a thousand talents for the redemption of his wife. Among the observations afterwards made respecting the appearance and glory of the conqueror, this noble lady was asked what she thought of Cyrus. She had not seen him. On what then was your attention fixed? On the man who offered a thousand talents for my redemption. And on whom should the attention of Christians be chiefly fixed, but on Him who gave, not a thousand talents, but His own most precious life, for their redemption? We admire the magnanimity of Judah, when we behold him, in concern for the sorrows of an aged parent, offering himself to servitude in the room of the favourite son of the deceased Rachel. But what was this compared with Him who took the sinners place under law, and so to speak, received the full discharge of wrath Divine? Let all the archives of antiquity be explored; bring forward all the generous sacrifices of Greece and Rome; and what are they all to the amazing love here displayed? The love which we celebrate stands alone and without a second. It is the most profitable subject of contemplation that can occupy the mind. It carries you up to those views of God which are the most sublime, the most transforming, and the most happy. (E. D. Griffin, D. D.)

The love of God to men in the Incarnation of Christ

I. It is a great evidence of the love of God to mankind, that He was pleased to take our case into consideration, and to concern Himself for our happiness. Now that He, who is far above us, and after that we by wilful transgression had lost ourselves, had no obligation to take care of us, but what His own goodness laid upon Him; that He should be so solicitous for our recovery, is a great evidence of His goodwill to us, and cannot be imagined to proceed from any other cause.

II. Another evidence of Gods great love to us is, that He was pleased to design so great a benefit for us. This the Scripture expresseth to us by life; because, as it is one of the greatest blessings, so it is the foundation of all other enjoyments.

1. We were spiritually dead, dead in trespasses and sins, as the apostle speaks (Eph_2:1-2).

2. We were likewise judicially dead in law, being condemned by the just sentence of it. What a surprise of kindness is here! that, instead of sending His Son to condemn us, He should send Him into the world to save us. But His love stopped not here; it was not contented to spare us and free us from misery, but was restless till it had found out a way to bring us to happiness.

III. The last evidence of Gods great love to us was this, that God was pleased to use such a means for the obtaining and procuring of this great blessing. He sent His only-begotten Son into the world, that we might live through Him.

1. The person whom He was pleased to employ upon this design: He sent His only-begotten Son.

2. How much He abased Him, in order to the accomplishing of this design, implied in these words, He sent Him into the world.

3. To whom He was sent, to the world.

4. That He did all this voluntarily and freely, out of His mere pity and goodness; not constrained hereto by any necessity.

What remains but to apply this to ourselves?

1. Let us propound to ourselves the love of God for our pattern and example.

2. Let us readily comply with the great design of this great love of God to mankind.

3. With what joy and thankfulness should we commemorate this great love of God to mankind. (Abp. Tillotson.)

The love of God

I. The characteristics of Gods love.

1. Everlasting in its date (Jer_31:3).

2. Unmerited in the objects of it (Eze_36:21-23).

3. Immutable in its nature (Psa_89:30-36).

4. Of unspeakable value (Eph_3:17-19).

5. Eternal in its duration (Eph_3:11-12).

II. The manifestation of Gods love.

1. The greatness and glory of the person sending: God (Isa_57:15).

2. The dignity of the person sent: Christ, the God-man (Heb_1:3).

3. The place into which He was sent: this world (1Jn_4:9).

4. The purpose for which He was sent: salvation (Gal_4:4-5).

III. The gracious design.

1. A life of reconciliation with God (2Co_5:18).

2. A life of justification before God (Rom_5:1).

3. A life of Divine communion in God (1Jn_1:3).

4. A life of consolation and genuine happiness (2Co_1:5).

5. A life of eternal glory in heaven, body and soul (Psa_73:24; Gal_6:8).

IV. Improvement. The nature of this life has many most paradoxical traits connected with it.

1. A warlike yet victorious life.

2. A painful yet pleasurable life.

3. A friendless yet friendly life.

4. An humble yet exalted life.

5. A dying yet eternal life.

6. A worthless yet most precious life. (T. B. Baker, M. A.)

The supreme manifestation of Gods love

I. The amazing. Manifestation of Divine love, which is here described. As when some eminently beautiful object rivets the attention of a traveller, so that he scarcely gives even a passing glance to other objects; so the believers thoughts are so fixed upon one manifestation of Gods love. In this was manifested the love of God, etc.

II. For whom this wondrous love has been manifested. God sent His only-begotten Son into the world. It might have happened that, for some reason known to the Creator, such a sacrifice should have been necessary for the world in its first state of innocence; and even in such a case the love of God in sending His Son would have been inconceivably great; but what was really the state of the world, when this love was manifested in its behalf? We shall learn what the state of the world is, by considering what we ourselves are. Some are sincerely desirous of living to the glory of God, while others are seeking to please themselves. But what are the best feelings of the best of us towards God? What is the best conduct of the best of us in comparison with the will of God? Alas! how cold are our affections! How inconsistent is our habitual deportment! The devices of Satan, how often we allow ourselves to be deceived by them! And, if the best are so bad, what must the worst be? And yet God sent His Son into such a world! Oh, what wondrous love!

III. The object which Gods love had in view when He sent His Son. That we might live through Him. (A. Stackhouse, M. A.)

Gods love manifested in Christians

The love of God is not a public spectacle. Love is not a material thing, that all can see alike. Thousands saw the Cross who saw nothing of the love. Where can the love of all that passion, that blood, that death, be seen? In us, who by faith in the blood are saved to life eternal. A man goes down to the shore when a storm is raging. He sees a wreck in the offing and a crowd on the beach, He finds that he is too late to see what they have seen--the lifeboat manned and launched--to see the rescue of those on board. He has come too late for all that, but he can yet see the love of it all in the gratitude and gladness of the saved. In all those saved folk he can see the love of it all made manifest. Well, Calvary is hidden from us. The dying ended in three hours, but the love of it all is manifest in us--in every soul saved from hell--in every gleam of hope that lights the gloom of death--in all the ways by which Christian charity ministers to the needs of men. When thou seest an eagle, said Blake, thou seest a portion of genius; lift up thy head. Yes, and when thou seest a Christian--a soul saved from hell, and being saved from sin--thou seest a manifestation of the love of God. Lift up thy soul in praise. (J. M. Gibbon.)

The love of God

I. God loves man. Why, with a little child speaking of his mothers love, sometimes they fail; how much more when we speak of Gods love! I saw a little child the other day clasp its arms round its mothers neck, and say, Mother, I loves ou, and I know ou loves me, but I dont know how much ou loves me. So the little child spoke; and if it is true in that love, how much more in the love of God, of which all human love is but a shadow, a spark!

II. God has manifested His love. In this was manifested the love of God. Of course God has manifested His love in ten thousand ways. Why everything in Nature, if we only see it rightly, is a manifestation of Gods love. Every ray of warm sunshine is but a going out of God in love. But oh, the manifestation of Gods love in nature is not enough to make us live. When some great artist manifests his skill in a work of art, begotten of his genius, it is exhibited in carpeted saloons, amid grandeur and pomp, and within tapestried walls. But when God manifested this masterpiece of grace His only-begotten Son--it was in the manger of Bethlehem, amidst the surroundings of poverty. Oh, have you believed that love? Many of you have heard about it, but it makes a vast difference when you believe it. The other day I stood by the death bed of a young man; his wife was beside it, and some friends were in the adjoining room; and I stayed there talking with them. And one earnest young man said, Sir, can you understand why God allows such sorrow as that? And I said, Honestly, sir, I dont understand it; but I know that God loves us, and He knows what is best for us. Supposing I had a friend in trouble and I lent him £20,000; do you think that after I had done that I should see him starve for the want of a sixpence? Well, then, if God loves us so much that He gives His Son, let us trust Him for the rest, though we cannot understand it. (M. Rainsford, M. A.)

The love of God manifested in the Son

In this, it was shown, manifestly and undeniably, beyond the reach of misapprehension or comparison. It had been shown before, but how feebly, how doubtfully, compared with that strength of evidence, that display of power which attends its existence now. During that whole period which preceded the coming of our Lord, sin was thus spread over the whole of human kind; and like the fog that hangs on the surface of the earth, it intercepted those bright rays which issue externally from the great source of light in heaven. And this seems to have been the case with man previously to the dispensation of grace in the gospel. He felt the love of God in part. The love of God may be beheld in every object that we see, but they alone see this glorious attribute in its true colour, in its full development, who fix their eyes on the person of Jesus Christ, and who study the real greatness of the love of God as revealed in Him.

I. We say it is shown in the nature of that work which He came to do. Let us consider that work, its character, its object, in order to understand the greatness of the love which prompted it. To silence every cavil, to give an evidence of the love of God which imagination should not reach, to place it above the level of every doubt or insinuation, Christ came, not to cure our natural evils, not to teach, not to direct, though any one of these acts might well have awakened amazement; but He came to die for sinners.

II. Let us now endeavour to remark the evidence of the love of God, which is included in the manner in which that work was accomplished, and the effect produced by His ministry.

1. Let us observe first, in the certainty of its accomplishment. Eternal life is purchased for us by Jesus Christ, and it is offered to all in Him, absolutely and universally. This is the record, says St. John, that God hath given to us eternal life; and this life is in His Son. He hath given it. He who is the truth itself hath given it, and hath given it in His Son. He, therefore, that hath the Son hath life. He that hath the one is secure, absolutely secure of the other. Unlike other marks of love, where there is no positive connection between the pledge and the possession, between the means and the end; unlike the gift of riches, for instance, which does not ensure contentment; unlike the gift of health, which does not ensure joy; unlike these, the gift of Christ ensures eternal life.

2. Again, let us observe it in the largeness of its offers, in the multitude, the innumerable multitude of those who are included in the compass of this love of God. Who has ever come to Christ, and been excluded for want of room?

3. Think, finally, how much it exceeds in magnitude all that was ever before expected. Eternal life, a life of everlasting joy, of uninterrupted holiness and peace. Compared with this, what are the distinctions and circumstances of the world but the colours which adorn a shadow; the illusions of a dream which passes away and is gone? (H. Raikes, M. A.)

Gods love manifested in redemption

I. The redemption of mankind was an act of the freest and most unmerited grace.

1. Gods designs of mercy could not arise from His thinking the constitution He had made with Adam as the representative of his posterity severe and unrighteous.

2. God was not moved to provide a Saviour for His creatures by any sense that His law was too strict in its demands.

3. The inability to perform his duty, which man contracted by his fall, did not render his case in the least more deserving of compassion.

4. God was not moved to this act of unmerited grace by any foreknowledge He had that mankind would receive it with thankfulness.

II. The redemption of mankind is a full demonstration of the unbounded love of the Divine nature. (R. Walker.)

Gods love proved

Does Gods love need to be proved? Yes, as all paganism shows. Gods vicious, gods careless, gods cruel, gods beautiful, there are in abundance; but where is there a god who loves? Non-Christian thinkers can now talk eloquently about Gods love, and sometimes reject the gospel in the name of that love, thus kicking down the ladder by which they climbed. But it was the Cross that taught the world the love of God; and, apart from the death of Christ, men may hope that there is a heart at the centre of the universe, but they can never be sure that there is. Nature and history give but ambiguous oracles on that subject. (A. Maclaren, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Jn 4:9. In this was manifested the love of God — Namely, most eminently above all other instances thereof; because that God sent his only-begotten Son into the world — That is, evidently, sent him, who was his only-begotten Son before he was sent. “This,” as Macknight justly observes. “is an allusion to our Lord’s words, Joh 3:16, God so loved the world that he gave his only-begotten Son, &c. Christ is called God’s only-begotten Son, to distinguish him from all others, who in Scripture are called the sons of God; and to heighten our idea of God’s love to us, in giving a person of such dignity, and so beloved of God, to die for us. It is supposed, that by giving Christ the title of God’s only-begotten Son in this passage, the apostle intended to overturn the error of Ebion and Cerinthus, who affirmed that Christ was not God’s Son by nature, but that, like other good men, he was honoured with the title of God’s Son on account of his virtues; in which opinion these heresiarchs have been followed by some in modern times. They, however, who hold this opinion ought to show a reason why the epithet of the only begotten is appropriated to Christ.” That we might live through him — That the sentence of condemnation to the second death, to which we were obnoxious, might be reversed, and that being justified by living faith, and regenerated by the quickening Spirit of God, we might live a spiritual life in the divine favour, and in union with Christ here, and might be conducted to eternal life hereafter.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4:9-10 Jesus Christ, sent from God the Father, embodied and demonstrated God’s love in his life on earth and in his sacrificial death on the cross as an atoning sacrifice.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Jn 4:9. Ἐν ἡμῖν, in us) that is, the love of God, which is now in us, throughout our whole spiritual experience.—ὅτι, because) This motive of love is derived from 1Jn 4:3. From that which is said in 1Jn 4:3 respecting Jesus Christ, who is come in the flesh, mutual love is inferred, 1Jn 4:7: the consequence is proved from the love of God towards us, who sent His Son, that we might live. It is a proof of the love of God towards us: it is a motive to our mutual love.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Jn_4:9. The manifestation of the love of God is the sending of His Son.

ἐν τούτῳ refers to the following ὅτι.

ἐφανερώθη ἡ ἀγάπη τοῦ Θεοῦ ἐν ἡμῖν] ἐφανερώθη expresses the objective fact, not the subjective knowledge; the apostle does not mean that the love of God is known by us through the sending of His Son (comp. 1Jn_4:16), but that it has by that means come forth from its concealment, has manifested itself in act. ἐν ἡμῖν is therefore neither in nor among us; neither must it be explained = εἰς ἡμᾶς; ἐν is here, as in 1Jn_4:16 and Joh_9:3 = to; either connected with ἐφανερώθη or with ἡ ἀγάπη τ. Θ.; hence either: it has been manifested to us (Düsterdieck, Brückner, Braune, etc.), or: the love of God to us (Ewald) has been manifested. With the first interpretation the sentence: ὅτι … εἰς τὸν κόσμον, makes a difficulty which has been overlooked by the commentators;[263] with regard to the second, the article Ἡ is wanting before ἘΝ ἩΜῖΝ; but a direct connection of an attributive clause with a substantive, without a connecting article, is very often found in the N. T., and is therefore not ungrammatical (as Düsterdieck thinks); the idea is here, then, the same as that which John in 1Jn_4:16 expresses by: Ἡ ἈΓΆΠΗ ἫΝ ἜΧΕΙ Ὁ ΘΕῸς ἘΝ ἩΜῖΝ.[264] The difference between ΕἸς ἩΜᾶς and ἘΝ ἩΜῖΝ is this, that the former indicates only the tendency towards the goal, the latter the abiding at the goal. By ἩΜῖΝ we are to understand not mankind in general, but believers in particular, so also 1Jn_4:10 in the case of ἩΜΕῖς Κ.Τ.Λ.

In the following sentence: ὍΤΙ ΤῸΝ ΥἹῸΝ ΑὐΤΟῦ … ἽΝΑ ΖΉΣΩΜΕΝ ΔΙʼ ΑὐΤΟῦ, the special emphasis rests on the last words, for the love which God has towards us is manifested in the fact that He sent His Son into the world for this purpose, that we might live through Him, i.e. become partakers through Him of the life of blessedness. It is especially in its purpose that the sending of His Son is the manifestation of Gods love to us. The more particular description of the Son of God as ὁ μονογενής, which is frequently found in the Gospel of John, appears only here in his Epistles. In Luke (Luk_7:12, Luk_8:42, Luk_9:38) and in the Epistle to the Hebrews (Heb_11:17), ΜΟΝΟΓΕΝΉς denotes the only child of his parents. So the expression is used by John also to denote Christ as the only Son of God, besides whom His Father has none. This predicate is suitable to Him, inasmuch as He is the λόγος who is ἘΝ ἈΡΧῇ, ΠΡῸς ΤῸΝ ΘΕΌΝ, ΘΕΌς. Lorinus arbitrarily explains ΜΟΝΟΓΕΝΉς = ἈΓΑΠΗΤΌς; comp. Meyer on Joh_1:14. Calvin rightly remarks: quod unigenitum appellat, ad auxesin valet. How great the love of God, in that He sent His only-begotten Son in order that we might live! Baumgarten-Crusius: ΜΟΝΟΓΕΝΉς and ΖΉΣΟΜΕΝ are the principal words: the most glorious … for our salvation!

[263] Even Ebrard has not perceived the difficulty. It lies in this, that by ὅτι κ.τ.λ. something is mentioned which happened for us, but not which happened to us; differently in Joh_9:3. Brückner thinks that the difficulty is removed by the fact that in the purpose of the sending of Christ there also lies something which happened to us; incorrectly, since even if the purpose of that is our life (ἵνα ζήσωμεν), yet it cannot be said that the love shown in the sending of Christ has manifested itself to us; the result is then that ἑφανερώθη is taken = has operated, and that an emphasis is laid on ἐν ἡμῖν which it does not receive from the context.

[264] Lücke incorrectly observes that with this connection there is in ἐν ἡμῖν something superfluous and unsuitable. This is so far from being the case, that it is just in this that the apostle arrives at the consideration of the relationship between God and the believer. True, the love of God relates to the whole world, Joh_3:16 : ἠγάπησεν ὁ Θεὸς τὸν κόσμον, and to all, without exception, He has given, by sending His Son, the possibility of not being lost, but obtaining eternal life, but the loving purpose of God is accomplished only in them that believe; the unbelieving remain ἐν ὀργῇ τοῦ Θεοῦ; hence the love of God to the world is more narrowly limited than His love to believers, who are His τέκνα.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Jn 4:9 . The Incarnation is a manifestation of the love of God because it is a manifestation of the divine nature, and the divine nature is love. ἐν ἡμῖν , “in our souls” an inward experience. Cf. Gal 1:16 : ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί . μονογενῆ , cf. Luk 7:12 ; Luk 8:42 ; Luk 9:38 . St. John applies the term exclusively to Jesus. It carries the idea of preciousness; cf. LXX Psa 22:20 ; Psa 35:17 , where יְחִידָתִי , “my dear life,” is rendered τὴν μονογενῆ μου . ἀπέσταλκεν . “hath sent as an ἀπόστολος ” ( cf. Heb 3:1 ). An apostle is not simply nuntius , but nuntius vices mittentis gerens. Cf. Bab. Ber. 34, 2: “Apostolus cujusvis est sicut ipse a quo deputatur”. The perf. is used here because the influence of the Incarnation is permanent. ζήσωμεν , ingressive or inceptive aor. Cf. Luk 15:24 ; Luk 15:32 ; Rev 20:4-5 . ἵνα ζήσωμεν reconciles ἐφανερώθη ἡ ἀγάπη with ἡ ζωὴ ἐφανερώθη (1Jn 1:2 ). The Incarnation manifested the love of God, and the love was manifested that we might get life. Eternal Life is not future but present: we get it here and now. Cf. Joh 17:3 . Amiel: “The eternal life is not the future life; it is life in harmony with the true order of things life in God”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 9. In this was manifested the love of God] The mission of Jesus Christ was the fullest proof that God could give, or that man could receive, of his infinite love to the world.

That we might live through him.] The whole world was sentenced to death because of sin; and every individual was dead in trespasses and sins; and Jesus came to die in the stead of the world, and to quicken every believer, that all might live to him who died for them and rose again. This is another strong allusion to Joh 3:16: God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life; where the reader is requested to see the note.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

9. In this was manifested] Or, for the sake of uniformity with 1Jn_4:10; 1Jn_4:13; 1Jn_4:17, Herein was manifested: we have the same Greek in all four verses. ‘Herein’ plainly refers to what follows: comp. 1Jn_3:16 and see on 1Jn_3:19. For ‘manifest’ see on 1Jn_1:2. This is a second reason for our loving one another. We must do this (1) because love is the very Being of Him whose children we are; (2) because of the transcendent way in which His love was manifested. The context shews that ‘the love of God’, which usually in this Epistle means our love to God, here means His love to us: comp. 1Jn_3:16.

towards us] Rather, in us: we are the sphere in which God’s love is exhibited: comp. 1Jn_4:16 and Joh_9:3, which is very parallel. The latter passage tends to shew that ‘in us’ is to be joined with ‘manifested’ rather than with ‘the love of God’: Herein was the love of God manifested in us. The rendering ‘in our case’ (R. V. margin) is improbable: comp. 1Jn_4:12.

because that God sent] Better, because God hath sent: we do not need both ‘because’ and ‘that’; and the verb is a perfect, indicating the permanent result of Christ’s mission. In the next verse we have aorists, speaking of past acts without reference to the present.

his only begotten Son] Literally, His Son, His only begotten: comp. Joh_3:16. As in ‘the life, the eternal life’ (1Jn_1:2), the repetition of the article makes both ideas, ‘son’ and ‘only-begotten’, prominent and distinct. Comp. 1Jn_1:3, 1Jn_2:7-8; 2Jn_1:11; 2Jn_1:13. His Son was much to send, but it was also His only Son. The word for ‘only begotten’ (μονογενὴς) as applied to Christ is peculiar to S. John; it occurs four times in the Gospel (Joh_1:14; Joh_1:18, Joh_3:16; Joh_3:18) and here. ‘Only-born’ would be a more accurate rendering: Christ is the only born Son as distinct from the many who have become sons. The word occurs in LXX. to translate a Hebrew word (yachid), which is elsewhere rendered ‘beloved’ or ‘darling’ (ἀγαπητός): and oddly enough where the Greek has ‘only’ the A. V. has ‘darling’ and vice versâ. Contrast Gen_22:2; Gen_22:12; Gen_22:16 with Psa_22:21; Psa_35:17. The Vulgate has unigenitus and unicus. Comp. Rom_5:8; Rom_8:32.

that we might live through him] These are the important words, setting forth that in which God’s love is so conspicuous and so unique. The only Son has been sent for this purpose (ἵνα), that we may live, and not die, as we should otherwise have done: comp. 1Jn_3:14, 1Jn_5:11; Joh_3:16-17; Joh_3:36.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

In this was manifested the love of God towards us,.... The love of God here spoken of, and instanced in, is not his general love to all his creatures, which is shown in the make of them, and in the support of them in their beings, and in his providential care of them, and kindness to them; but his special love towards his elect, and which was before it was manifested; it was secretly in his heart from everlasting, and did not begin to be at the mission of Christ into the world, but was then in a most glaring manner manifested: there were several acts of it before, as the choice of them in Christ, the appointment of him to be their Saviour, and the covenant of grace made with him on their account; these were more secret and hidden; but now the love and kindness of God appeared, broke forth, and shone out in its glory; this is a most flagrant and notorious instance of it, in which it is exceedingly conspicuous; this is a most clear proof, a plain and full demonstration of it:

because that God sent his only begotten Son into the world; the sender is God the Father, who is distinguished from the Son that is sent; of which act of sending; see Gill on Rom 8:3 and See Gill on Gal 4:4; and for him, who is that God against whom we have sinned, and is that lawgiver that is able to save, and to destroy, and of purer eyes than to behold iniquity, to send his Son to be the Saviour of sinful men is an amazing instance of love; and which appears the more manifest, when it is observed that it is "his only begotten Son" that is sent; of which See Gill on Joh 1:14; and the place he was sent into is the world, where his people are, and where their sins are committed, he came to expiate; and where he was treated with great indignity and contempt, and suffered many things, and at last death itself: the end of his mission was,

that we might live through him; who were dead in Adam, dead in sin, and dead in law, and could not quicken themselves; nor obtain eternal life for themselves, by their performances. Christ came, being sent, that they might have life, and that more abundantly than Adam had in innocence, or man lost by the fall; and accordingly they were quickened together with him; when he was quickened, after he had been put to death, they were virtually and representatively quickened and justified in him; and in consequence of his death and resurrection from the dead, they are regenerated and made spiritually alive, and live unto righteousness; and through his righteousness wrought out for them, and imputed to them, they are in a legal sense alive unto God, and alive and comfortable in their own souls, living by faith on Christ, and have a right and title to eternal life; and which they also have through him, and which is chiefly intended here; for the design is not only that they may live spiritually and comfortably here, but eternally hereafter.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.

Ver. 9. In this was manifested] The very naked bowels of his tenderest compassions are herein laid open unto us, as in an anatomy. God so loved his Son that he gave him the world for his possession, Psa 2:7; but he so loved the world that he gave Son and all for its redemption.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

In this was manifested the love of God - That is, in an eminent manner, or this was a most signal proof of it. The apostle does not mean to say that it has been manifested in no other way, but that this was so prominent an instance of his love, that all the other manifestations of it seemed absorbed and lost in this.

Because that God sent his only begotten Son ... - See the notes at Joh 3:16.

That we might live through him - He died that we might have eternal life through the merits of his sacrifice. The “measure” of that love, then, which was manifested in the gift of a Saviour, is to be found,

(1)In the worth of the soul;

(2)In its exposure to eternal death;

(3)In the greatness of the gift;

(4)In the greatness of his sorrows for us; and,

(5)In the immortal blessedness and joy to which he will raise us.

Who can estimate all this? All these things will magnify themselves as we draw near to eternity; and in that eternity to which we go, whether saved or lost, we shall have an ever-expanding view of the wonderful love of God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

There could be no higher demonstration of his love, Joh 3:16.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. In this was manifested—The kingdom of nature is full of destruction: it is in the kingdom of grace that God, as love, is manifested, and in the kingdom of glory is perfectly realized. The infinite and universal secret that God is love, rather than that God is power, obscured or concealed in physical nature, is embodied in Christ, revealed in his life and death, and proclaimed by his gospel.

Sent his only Begotten Son—Not only proof of his love, but its incarnation and embodiment; revealing God’s character as love even in nature and in all things.

Live—Be delivered from original non-existence, and enabled to live the life of eternal love.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The verse is very similar to chapter 3:16, "in this" referring to what follows, and introducing a concrete and crucial example of love. Beware of the inadequate and misleading rendering "towards us" for ejn hJmin. It means in us , and belongs to "manifested," asv Joh_9:4 plainlyshows. We must not connect together "the love of God in us," still less "the love of God toward us," as one idea. "In us" means "in our case," and the whole may be paraphrased: "A transcendent manifestation of the love of God has been made in regard to us, in that he hath sent," etc. The verse might serve as a summary of St. John"s Gospel. The word monogenh as applied to Christ is peculiar to St. John; it and zhswmen are the key-words of the passage. "This is love indeed; it is his only Son whom he has sent, and he has sent him to give us life." Note the double article Son, yes, his Only Begotten.

Vers. 9-11.

The supreme manifestation of love.

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

2. 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.

3. 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 Joh_17:4, 5 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". (Mat_3:17) St. Paul writes of him as "God"s own Son". (Rom_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"; (Joh_1:14, Joh_1:18) "The Father loveth the Son, and hath given all things into his hand". (Joh_3:35) And our Saviour said, "Father, thou lovedst me before the foundation of the world". (Joh_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" (Joh_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 Php_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 Rom_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. (Eph_5:1, Eph_5:2) 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.. (Mat_5:44, Mat_5:45) He loved us with the love of compassion before he could love us with the love of complacency. Let

2. us imitate him in this respect in our relation to those who are yet in their sins.

3. In relation to the Christian brotherhood in particular. (Cf. chapter 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.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

world

kosmos = mankind. (See Scofield "Mat 4:8").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe, 1. That God doth not only bestow love upon his people, but it is good pleasure to manifest that love.

Quest. Wherein has God manifested his love towards us?

Ans. 1. In our creation, making us out of nothing in such a wonderful manner; our bodies curiously wrought as with a needle, our souls beautified with understanding, will, and judgment.

2. In our apostacy and degeneration, when no eye pitied us, and when we had no hearts to pity ourselves, then were his bowels of love and compassion yearning toward us; then he said unto us, Live, when he might have said, Die, and be damned.

3. In our redemption, recovery, and restitution, in sending his only begotten Son into the world, that we might live though him.

Observe, 2. A threefold evidence of God’s love to mankind in the work of redemption, that great and glorious work.

1. It was a wonderful instance of the love of God, that he should be pleased to take our case into consideration, and to concern himself for our happiness; as nothing is more obliging to human nature than love, so no love obliges more than that which is exercised with great condescension after a provocation; such was God’s love to offending man.

2. That he should design so great a benefit to us, as is here expressed, even life, That we might live through him.

3. That God was pleased to use such a mean for the obtaining and procuring of this benefit for us. He sent his own Son into the world, that we might live through him.

Where note, 1. The person sent, his own Son, and only begotten Son.

2. The persons sent to, the men of the world, who were spiritually dead, and judicially dead.

3. The manner of his being sent, voluntarily and freely, not constrained by necessity, not prevailed upon by importunity, not obliged by benefit or kindness from us; but out of his mere pity and goodness towards us, he sent him into a wicked world, and into an ungrateful world, that we might live through him.

From the whole learn, That God’s bestowing his Son upon a lost world, was a manifest evidence of his great and wonderful love unto them: In this was manifest the love of God towards us, &c.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

9. In this was manifested the love of God. Christ is the supremest manifestation. See notes on John 3:16.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Because of this ... among us, that God has sent his only Son

"Because of this ... among us: God has sent his only Son." The phrase "Because of this" refers to the phrase "that God has sent his only Son."

the love of God was revealed among us

The noun "love" can be translated as a verb. This phrase can be made active. AT: "God showed that he loves us" (See: Abstract Nouns and Active or Passive)

so that we would live because of him

"to enable us to live eternally because of what Jesus did"

In this is love

"God showed us what real love is"

he sent his Son to be the propitiation for our sins

Here "propitiation" refers to Jesus' death on the cross appeasing God's wrath against sin. The word can be translated with a verbal phrase. AT: "he sent his Son to be the sacrifice that appeased his wrath against our sins" (See: Abstract Nouns)

translationWords

Son of God

propitiation

sin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

9. ἐν τούτῳ ἐφ. For the sake of uniformity with 1Jn 4:10; 1Jn 4:13; 1Jn 4:17, Herein was manifested: we have the same Greek in all four verses. ‘Herein’ plainly refers to what follows: comp. 1Jn 3:16 and see on 1Jn 3:19. For ἐφανερώθη see on 1Jn 1:2. This is a second reason for our loving one another. We must do this (1) because love is the very Being of Him whose children we are; (2) because of the transcendent way in which His love was manifested. The context shews that ‘the love of God’, which usually in this Epistle means our love to God, here means His love to us: comp. 1Jn 3:16.

ἐν ἡμῖν. Rather in us than ‘toward us’: we are in the sphere in which God’s love is exhibited: comp. 1Jn 4:16 and Joh 9:3, which is very parallel. The latter passage tends to shew that ἐν ἡμῖν is to be joined with ἐφανερώθη rather than with ἡ ἀγάπη τ. θεοῦ: Herein was the love of God manifested in us. The rendering ‘in our case’ (R.V. margin) is improbable: comp. 1Jn 4:12.

τὸν υἱὸν αὐτοῦ τὸν μον. His Son, His only-begotten: comp. Joh 3:16. As in τήν ζωὴν τὴν αἰώνιον (1Jn 1:2), ἡ κοινωνία ἡ ἡμετέρα (1Jn 1:3), ἡ ἐντολὴ ἡ παλαιά (1Jn 2:7), and τὸ φῶς τὸ ἀληθινόν (1Jn 2:8), the repetition of the article makes both ideas, ‘son’ and ‘only-begotten’, prominent and distinct. Comp. 2Jn 1:11; 2Jn 1:13. His Son was much to send, but it was also His only Son. Μονογενής as applied to Christ is peculiar to S. John: it occurs four times in the Gospel (Joh 1:14; Joh 1:18; Joh 3:16; Joh 3:18) and here. ‘Only-born’ would be a more accurate rendering: Christ is the only born Son as distinct from the many who have become sons. The word occurs in LXX. to translate a Hebrew word (yachid), which is elsewhere rendered ἀγαπητός (‘beloved’ or ‘darling’): and oddly enough where the Greek has μονογενής the A.V. has ‘darling’ and vice versa. Contrast Gen 22:2; Gen 22:12; Gen 22:16 with Psa 22:21; Psa 35:17: in the latter texts R.V. has ‘my only one’ in the margin. The Vulgate has unigenitus and unicus. Comp. Rom 5:8; Rom 8:32.

ἀπέσταλκεν. Hath sent; the perfect indicates the permanent result of Christ’s mission and should be distinguished from the aorists, ἠγάπησεν and ἀπέστειλεν, which express past acts without reference to their permanent effects (1Jn 4:10).

ἵνα ζήσωμεν διʼ αὐτοῦ. These are the important words, setting forth that in which God’s love is so conspicuous and so unique. The only Son has been sent for this purpose (ἵνα), that we may live, and not die, as we should otherwise have done; comp. 1Jn 3:14; 1Jn 5:11; Joh 3:16-17; Joh 3:36; Joh 10:10; Joh 11:25-26. Just as πάντα διʼ αὐτοῦ ἐγένετο (Joh 1:3), so He was sent ἵνα σωθῇ ὁ κόσμος διʼ αὐτοῦ (Joh 3:17) and ἵνα ζήσωμεν διʼ αὐτοῦ.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9. ἐν τούτῳ] The true nature of God’s love has now been shown, in a way which men can understand and appreciate, in the fact and the purpose of the Incarnation. God gave His best, that men might be enabled to live the life of God.

ἐν ἡμῖν] Not “among us.” still less “to us.” If the writer had meant “God’s love to us,” he would doubtless have used the Greek words which would convey that meaning, ἡ ἀγάπη τοῦ θεοῦ (ἡ) εἰς ἡμᾶς. The preposition has its full force. God sent His Son that men might live. The manifestation of His love is made in those who have entered upon the life which He sent His Son to give.

τὸν μονογενῆ] The idea presented by μονογενής in the Johan nine books would seem to be that of the one and only Son who completely reproduces the nature and character of His Father, which is concentrated in one, and is not, so to speak, divided up among many brethren. It emphasizes the completeness of the revelation of God which He is able to give, as well as the uniqueness of the gift.

ἵνα ζήσωμεν] Cf. the note on ἐν ἡμῖν. The love was manifested in a definite act with a definite object.

εν1o] pr. και οτιIa 200f. 254. 502 (83) Ib 78-157 (—): pr. καιIc 114 (335).

του θεου] eius arm-codd.

εν ημιν]om. Ib 253-559 (2).

απεσταλκεν] απεστειλεν K 29. 38. 42. 57 al. plus12 Ath.

ο θεος]om. 15. 18. 25. 98. 100 Rev_5 arm. aeth. Aug.

ζησωμεν] ζωμεν א*.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Was manifested. See on Joh 21:1; 1Jo 3:5.

Toward us [εν ημιν] . Wrong. Not "among us," as Joh 1:14, nor "in us;" but as Rev., in margin, in our case. 67 Sent [απεσταλκεν] . John describes the incarnation as a sending, more frequently than in any other way. Apostellw is to send under commission, as an envoy. The perfect tense, hath sent, points to the abiding results of the sending. See on 3 5.

His only - begotten Son [τον υιον αυτου τον μονογενη] . Lit., His Son, the only - begotten (Son). A mode of expression common in John, enlarging upon the meaning of a noun by the addition of an adjective or a participle with the article. See 1Jo 1:2; 1Jo 2:7, 8, 25; 1Jo 5:4; Joh 6:41, 44, 50, 51; Joh 14:1, etc. On only - begotten, see on Joh 1:14.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

9. ἐν τούτῳ... ὅτι... In hoc...quoniam... V. Inthis...that... Sov. το, John ix. 30.

ἐν τ. ἐφαν....] The manifestation and the essence of love (v. 10 ἐν τ. ἐστὶν ἡ a.) are distinguished, though both are seen in the Incarnation. The manifestation of love was shewn in the fact (τ. vi. τ. μον. dréor.) and in the end (iva ζήσ.) of the Mission of the Son. The essence of love was shewn in this that the Mission of the Son was absolutely spontaneous (avτὸς ἠγάπησεν 7.). Comp. Rom. viii. 32.

édpavepabn lapparutt V.,manifestata est Aug., was manvfested. That which ‘was’ eternally was made known in time. Compare c. i. 2 note. In the retrospect of His completed work on τὸ ὄνομα (John xvii. 6), that is ‘the Father's name,’ the revelation of love. See also 2 Tim. i. 9 f

Itis to be noticed that the Christian is not said in the New Testament to - ‘live in Christ’ (contrast Acts xvii. 28): though the Christian’s life is ‘in Him’: 1 John v. 11; Rom. vi. 23; 2 Tim. i. 1. This phrase however

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.