1 John 4:12

No man hath seen God at any time. Why does S. John here introduce these words? It is because these words partly give the reason why from the antecedent, if God so loved us the inference is drawn we also ought to love one another, not God (as might seem to be the conclusion that should be drawn), because we cannot see God, and benefit Him by loving Him. Hence, in the place of God, we testify our love towards Him whom we cannot see and do good to, by doing good to our neighbour whom we can see and benefit. Partly the words invite us to love our neighbour, and cohere with what follows. As though he said, Zealously love your neighbour. For this love God reckons as given to Himself. For although we cannot see Him, yet, if we love our neighbour, He, the Invisible, will be most truly present with us, and thus abiding in our soul, will place His seat and throne there. Yea, His love will be fully imprinted and perfected in our soul. The reason is because indivisible and Divine charity conjoins and confederates us with the invisible God. Moreover, God, who is invisible in Himself, seems visible in our neighbour. For he is God's image.

Observe, no one hath seen God at any time, viz., in His Essence, or face to face, in this life. Whence the Doctors teach, with probability, that neither Moses, nor Paul, nor any other mere man (for Christ saw God, but He was the God-man), hath seen the Divine Essence in this life, according to the words in Exod. xxxiii.: "No man shall see Me and live." Yet S. Augustine holds a contrary opinion, and from him S. Thomas.

Again, no man hath seen God, for neither is he able to see Him by the powers of his nature, as the Anomæans and Eunomæans supposed. Whom S. Chrysostom and S. Basil (lib. contr. Eunom.) refute. For the Blessed in heaven see God, but by the power of grace. For their mind is there elevated, and receives as it were another eye of a Divine order, even the light of glory, by which it sees God. By this sentence, then, S. John signifies that the majesty of God is so sublime, and so transcends, not only all other created things, but also the intelligence both of men and angels, that although He Himself is the most glorious Light, yet on account of His purity, subtilty, and sublimity, He cannot be perceived by any mind, or any created eye. S. John says the same thing in his Gospel (i. 18). But there he applies it to the knowledge of God, as here to the love of God. It is as though he said, "God is invisible, and therefore cannot (in Himself) receive any office of love from man, because He far transcends all human wealth, as well as human sight and action. Yet He makes so much account of love, and of those who love their neighbour, that He stoops to them from the topmost height of heaven, and as it were comes down, dwells and abides in their hearts. This is that which S. Paul speaks of (1Ti 6:16), "Who only hath immortality, and dwelleth in the inaccessible light, whom no man hath seen or can see."

Lastly, S. Cyril of Jerusalem (Cateches. 9) thinks that God cannot be seen with the bodily eyes, because He Himself is incorporeal; and that therefore He stretches out the heaven itself as a veil before our eyes, lest the brightness of the Godhead should blind us, or kill us. But this is not true unless it be thus explained, that God, although dwelling Himself incorporeally in the empyrean, which is corporeal, and manifesting Himself and His glory to the bodies of the Blessed, there produces so great sensible light, which in some way sets forth His majesty, that it would blind the eyes of the Blessed, yea destroy them, unless they were fortified and preserved by the Divine power.

Hence S. Epiphanius (in vii . Synod. Actor. 6) teaches that God as He is in Himself cannot be expressed by any image. Moreover also, Moses, forbidding the Jews to make an image of God, gives the reason. "Ye heard the voice of His words, but ye saw no shape, &c. Ye saw no similitude, lest being deceived ye should make a graven image." (Deuteronomy 4:12.)

His love is perfected in us: perfected, because it is perfect and complete in all its parts. Now the parts and offices of charity are two-fold 1st. Love of God; 2d. Love of our neighbour. Wherefore, if there were only that part of charity that we loved God, it would be imperfect; but it is perfected and completed if the second be added, and charity extends to our neighbour. Again, the charity with which we love God is perfected by charity towards our neighbour, because we love our neighbour for no other reason than for God's sake. The love therefore of our neighbour for God's sake perfects the love of God, because that which is the reason why other things are loved is Itself much more loved. When therefore we love our neighbour for God's sake, much more do we love God Himself.

2d. The words may be understood of charity not ours, but God's. For this is the meaning of the word His : thus Although God be invisible, yet He abides in us by love. Moreover, He shows that He loves us with a perfect love, since abiding in us, He forms, preserves, and augments in us the charity with which we love, not only Himself, but our neighbour for His sake. This meaning is alluded to in the next verse.

Moreover, charity is chiefly perfected by the love of our enemies, extending itself beyond our friends to our rivals, enemies, and persecutors. "The fire of charity," says S. Augustine, "first seizes upon our neighbours, and so extends itself further, from our brethren to strangers, from thence to our adversaries." Further on he teaches us to love our enemies, just as a physician loves the sick and insane. "When any one rages against thee, let him rage, but do thou entreat. When he hates, do thou pity. It is his fevered soul which hates thee. As soon as he is well, he will give thee thanks. How do physicians love the sick? Do they wish them always to be sick? They love the sick in order to make them whole. How much do they suffer from the insane! What reproaches! How often they are struck! The physician attacks the fever, he forgives the man."