Cambridge Greek Testament Commentary

1 John 4:17

17. ἐν τούτῳ τ. ἡ�. μεθ ̓ ἡμῶν. Here R.V. Herein is love made perfect with us, or the margin of A.V. Herein is love with us made perfect, is to be preferred to A.V. Most earlier English Versions agree with R. V.; and μεθ ̓ ἡμῶν probably belongs to τετελείωται, not to ἡ�. So also the Vulgate (Cod. Am.), perfecta est nobiscum caritas: while Augustine renders perfecta est dilectio in nobis. Ἡ� here must mean our love towards God: His love towards us cannot have any fear (1 John 4:18) in it. This love takes up its abode, is developed, and perfected, with us. Ἐν τούτῳ may refer to either of the clauses which follow. Ἐν τούτῳ … ἵνα is a possible construction, and perhaps occurs John 15:8; and ἐν τούτῳ ὅτι occurs 1 John 3:16; 1 John 4:9-10. But it is perhaps best to make ἐν τούτῳ refer to what precedes; to our abiding in God and God in us. This avoids the awkwardness of making perfection of love in the present depend upon our attitude at the Judgment, which though near (1 John 2:18) according to S. John’s view, is still future. In this way we can give its full meaning to ἴνα: by close union with God our love is made perfect, in order that we may have boldness at the Day of Judgment. For παρρησία see on 1 John 2:28. Quisquis fiduciam habet in die judicii, perfecta est in illo caritas (Bede from Augustine).

τῇ ἡμέρᾳ τῇς κρίσεως. The full phrase occurs nowhere else: the usual form being ἡμέρα κρίσεως (Matthew 10:15; Matthew 11:22; Matthew 11:24; Matthew 12:36; 2 Peter 2:9; 2 Peter 3:7). S. John elsewhere calls it ἡ ἐσχάτη ἡμέρα (John 6:39-40; John 6:44; John 6:54; John 11:24; John 12:48), or ἡ ἡμέρα ἡ μεγάλη (Revelation 6:17) or ἡ ἡμ. ἐκείνη ἡ μεγάλη (Revelation 16:14). Other Scriptural phrases are ἡ ἡμ. ἐκείνη (Matthew 13:1; Mark 13:32; Luke 10:12), ἡ ἡμ. τοῦ Κυρίου (1 Corinthians 5:5; 2 Corinthians 1:14; 2 Thessalonians 2:2), ἡ τοῦ θεοῦ ἡμέρα (2 Peter 3:12), ἡ ἡμ. (Hebrews 10:25), ἡμ. αἰῶνος (2 Peter 3:18), κρίσις μεγάλης ἡμ. (Jude 1:6), ἡ κρίσις (Matthew 12:41-42; Luke 10:14).

καθὼς ἐκεῖνος … καὶ ἡμεῖς. For καθὼς … καὶ … see on 1 John 2:18. Ἐκεῖνος, as elsewhere in this Epistle (1 John 2:6; 1 John 3:3; 1 John 3:5; 1 John 3:7; 1 John 3:16), almost certainly means Christ. Our assurance with regard to the future Judgment is not presumption, because so far as is possible in this world we are in character like Christ. The resemblance is marked as close, ‘even so are we’ (καθώς); comp. 1 John 2:6; 1 John 3:3; 1 John 3:7. In what does this close resemblance specially consist? In love: the whole context points to this. He need not fear the judgment of Christ who by loving has become like Christ. ἐν τῷ κ. τούτῳ does not belong to both clauses; otherwise we should have had καθὼς ἐκεῖνος ἡν. The plural throughout is to be noted: μεθʼ ἡμῶν … καὶ ἡμεῖς. “The Apostle does not write to any individuals as individuals, but to the members of the congregation as such. In the Church alone, but certainly there, is to be found such a consummation of love, such a perfection of fellowship with God” (Haupt).

Here again Jerome differs considerably from his own Vulgate. In the latter; In hoc perfecta est nobiscum caritas, ut fiduciam habeamus in die judicii, quia sicut ille est et nos sumus in hoc mundo: in his own works (Adv. Jovin. I. 40); In hoc perfecta est nostra caritas, si fiduciam habeamus in diem judicii; ut quomodo ille est, sic et nos simus in hoc saeculo.

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Cambridge Greek Testament Commentary

1 John 4:17

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