1 John 4:16

16. After ἐν αὐτῷ we should perhaps insert μένει with [733][734][735][736] and Thebaic against [737] and Vulgate.

[733] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.
[734] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.
[735] 9th century. All three Epistles.
[736] 9th century. All three Epistles.
[737] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.

16. καὶ ἡμεῖς. This is perhaps the Apostolic ‘we’ again, as in the Prologue and 1 John 4:6; 1 John 4:14.

ἐγνώκ. καὶ πεπιστ. τὴν�. The accusative shews that ἑγνώκαμεν is the leading verb: we have come to know the love and have believed it. The Vulgate has cognovimus et credidimus caritati, as if S. John had written τῇ�, and adds Dei as in 1 John 3:16. Obviously knowledge, when it precedes, is the main thing. Faith then follows as a matter of course: and this is the natural order—progressive knowledge (γινώσκειν) leading up to faith. But sometimes faith precedes knowledge (John 6:69). In either case each completes the other. Sound faith is intelligent; sound knowledge is believing. We must be ‘ready always to give answer to every man that asketh a reason concerning the hope that is in us’ (1 Peter 3:15). This verse is a fulfilment of the conclusion of Christ’s High-Priestly prayer; ‘I made known unto them Thy name, and will make it known; that the love wherewith Thou lovedst Me may be in them, and I in them’ (John 17:26). With ἀγάπην ἔχειν (here and John 13:35) comp. ἐλπίδα ἔχειν (1 John 3:3).

ἐν ἡμῖν. In us, as in 1 John 4:9, not ‘to us’. Note the characteristic repetition of the characteristic verb μένειν; thrice in one verse, like ὁ κόσμος in 1 John 4:5 : comp. 1 John 2:24. Cyprian (according to the best authorities) translates; Deus agape est, et qui manet in agape in Deo manet, et Deus in eo (Test. III. 2). So also in some MSS. Quomodo agape Dei manet in illo (1 John 2:17 quoted Test. III. 1). Was agape the original African rendering, afterwards altered to caritas or dilectio?