1 John 3:16

Translation
King James Version
Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.
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KJV (with Strong's)
Hereby G1722 G5129 perceive we G1097 the love G26 of God, because G3754 he G1565 laid down G5087 his G846 life G5590 for G5228 us G2257: and G2532 we G2249 ought G3784 to lay down G5087 our lives G5590 for G5228 the brethren G80.
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Complete Jewish Bible
The way that we have come to know love is through his having laid down his life for us. And we ought to lay down our lives for the brothers!
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Berean Standard Bible
By this we know what love is: Jesus laid down His life for us, and we ought to lay down our lives for our brothers.
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American Standard Version
Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren.
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World English Bible Messianic
By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers.
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Geneva Bible (1599)
Hereby haue we perceiued loue, that he layde downe his life for vs: therefore we ought also to lay downe our liues for the brethren.
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Young's Literal Translation
in this we have known the love, because he for us his life did lay down, and we ought for the brethren the lives to lay down;
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See also
1 John 4:91 John 4:11Ephesians 5:2John 13:34John 3:16Romans 5:8John 15:12
In the KJVVerse 30,596 of 31,102

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SUMMARY

First John 3:16 profoundly defines true love, presenting it not as a mere sentiment but as a tangible, self-sacrificial action. The verse anchors this definition in the supreme example of God's love, demonstrated through Jesus Christ's voluntary offering of His life for humanity. From this divine paradigm, the apostle John issues a compelling call to believers, urging them to emulate this same radical, self-giving love within their community, thereby making God's nature visible through their relationships.

CONTEXT

  • Literary Context: This verse is strategically placed within John's first epistle, a letter deeply concerned with distinguishing genuine Christian faith and practice from deceptive teachings that were infiltrating the early church. John consistently contrasts the "children of God" with the "children of the devil," emphasizing righteousness, obedience, and especially love as hallmarks of true believers. Immediately preceding this verse, 1 John 3:13 warns believers not to be surprised by the world's hatred, setting up a stark antithesis: while the world hates, God's children are called to love. The passage from 1 John 3:11-18 forms a cohesive unit, presenting brotherly love as the new commandment, a vital sign of spiritual life, and a direct counterpoint to the murderous hatred exemplified by Cain in 1 John 3:12.
  • Historical & Cultural Context: John's epistle was likely written towards the end of the first century, addressing Christian communities facing internal challenges from proto-Gnostic heresies and external pressures from a hostile pagan world. These false teachings often promoted a dualistic view, separating the spiritual from the material, and sometimes leading to a disregard for ethical conduct, including practical love. By emphasizing the physical reality of Christ's sacrifice ("laid down his life") and the necessity of tangible, self-sacrificial love among believers, John directly counters these errors. The early church, a minority group often persecuted, relied heavily on internal cohesion and mutual support, making the command to "lay down our lives for the brethren" not just a theological ideal but a practical necessity for survival and witness.
  • Key Themes: First John 3:16 encapsulates several central themes of the epistle. It provides the definitive definition of love, portraying it not as a mere emotion but as a costly, self-giving action, exemplified by Christ's death. This highlights Christ's sacrifice as the ultimate model for all believers, demonstrating the unparalleled depth of God's agápē. Consequently, the verse issues a call to imitation, urging Christians to embody this same sacrificial love for one another, which serves as the distinguishing mark of true discipleship. This practical, demonstrable love is presented as evidence of being born of God and knowing Him, contrasting sharply with the world's hatred and self-interest, and fulfilling the "new commandment" given by Jesus in John 13:34-35.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • agápē (Greek, agápē', G26): This term, translated as "love," signifies a distinct type of love in the New Testament. Unlike philia (brotherly affection) or eros (romantic desire), agápē is a volitional, unconditional, and benevolent love that actively seeks the good of the beloved, regardless of their merit or response. It is a self-sacrificing love, epitomized by God's own character and actions, particularly in sending His Son.
  • títhēmi (Greek, títhēmi', G5087): Meaning "to place" or "to put," when used in conjunction with "life" (psychē), as here, it conveys the profound sense of voluntarily "laying down" or "giving up." It implies a deliberate, conscious act of surrender and self-offering, rather than a forced or accidental loss. This verb highlights the intentionality and agency of Christ's sacrifice.
  • psychḗ (Greek, psychḗ', G5590): Translated as "life," psychḗ refers to the animating principle of a living being, the soul, or the very essence of one's existence. In the context of "laying down one's life," it encompasses not merely physical death but the complete surrender of one's self, one's will, and one's self-interest. It signifies the ultimate sacrifice of one's entire being.

Verse Breakdown

  • "Hereby perceive we the love [of God]": This opening clause establishes the means by which believers come to truly understand or "perceive" (Greek: ginṓskō, to know experientially) the nature of divine love. The phrase "hereby" points forward, indicating that the subsequent action is the concrete demonstration and revelation of this love. The bracketed "of God," though not in all manuscripts, is universally understood as the source and character of this love, setting the stage for the ultimate example.
  • "because he laid down his life for us": This is the pivotal explanation and the ultimate definition of agápē. "He" unequivocally refers to Jesus Christ. His act of "laying down his life" (a voluntary, deliberate, and sacrificial surrender of His very being, culminating in His death on the cross) is presented as the unparalleled evidence of God's love. The phrase "for us" emphasizes the substitutionary and redemptive nature of this sacrifice, highlighting that Christ died in our place and for our benefit.
  • "and we ought to lay down [our] lives for the brethren": This final clause presents the ethical imperative for believers, a direct consequence and imitation of Christ's example. The conjunction "and" links the divine paradigm to human responsibility. "We ought" conveys a moral obligation or duty, indicating that this is not an optional suggestion but a necessary characteristic of genuine Christian life. Just as Christ sacrificially gave Himself "for us," believers are called to emulate this agápē by "laying down [our] lives" for fellow Christians, extending beyond mere sentiment to practical, self-sacrificial service and commitment within the community, even to the point of personal cost.

Literary Devices

First John 3:16 powerfully employs several literary devices to convey its profound message. It functions as a clear Exemplum, presenting Christ's sacrifice as the supreme and perfect example of love, which then becomes the standard for believers' conduct. There is a strong Antithesis implied throughout John's epistle and specifically in this context: the world's hatred (mentioned in the preceding verse) is directly contrasted with God's self-giving love and the corresponding call for brotherly love. The phrase "laid down his life" uses Metonymy, where "life" (psychē) stands for the entire person or being, emphasizing the totality of the sacrifice. Furthermore, the verse is deeply Didactic, serving as a direct instruction and moral imperative for Christian living, defining the very essence of true discipleship through the lens of sacrificial love.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse stands as a cornerstone in Christian theology, defining the very essence of God's character as love and establishing the unparalleled standard for human love. It links the nature of God (who is love, as declared in 1 John 4:8) directly to the atoning work of Christ, making His sacrifice not just a historical event but the ultimate revelation of divine agápē. Theologically, it underscores the substitutionary aspect of Christ's death, where He gave His life for us, bearing the penalty of sin. Thematically, it bridges the gap between divine love and human responsibility, asserting that genuine faith is not merely intellectual assent but is expressed through active, costly love for fellow believers. This love is the distinguishing mark of the new covenant community, a tangible sign of spiritual rebirth and a counter-cultural witness to a world driven by self-interest.

REFLECTION AND APPLICATION

First John 3:16 challenges believers to move beyond superficial expressions of care to a deep, practical, and sacrificial love that mirrors the very heart of God. While few may be called to literal martyrdom, the principle of "laying down our lives" applies daily to the mundane and profound aspects of Christian living. It calls for a radical reorientation from self-centeredness to other-centeredness, demanding that we prioritize the needs, well-being, and spiritual growth of our brothers and sisters in Christ above our own comfort, preferences, or desires. This can manifest as giving generously of our time, resources, and energy; extending grace and forgiveness even when it is difficult and costly to our pride; advocating for the vulnerable; bearing one another's burdens; and humbly serving in ways that may go unnoticed or unappreciated. This verse reminds us that the love we are called to embody is not a vague sentiment but a concrete, demonstrable commitment, a tangible expression of our faith that validates our claim to know God.

Questions for Reflection

  • How does my daily life demonstrate the "laying down" of my own interests for the sake of others, particularly fellow believers?
  • In what specific areas of my life do I need to grow in sacrificial love, moving beyond mere sentiment to tangible action?
  • What attitudes or fears prevent me from truly "laying down my life" for the brethren, whether through service, forgiveness, or advocacy?
  • Considering Christ's example, how can I better prioritize the spiritual and physical needs of my Christian community?

FAQ

Does "lay down our lives" mean we must all become martyrs?

Answer: While the phrase "lay down our lives" certainly encompasses the ultimate act of martyrdom, as Christ Himself did, it is not exclusively limited to physical death for every believer. The broader meaning, especially in the context of 1 John 3:16, refers to a radical, self-sacrificial way of living. It implies a willingness to surrender one's own desires, comfort, time, resources, and even reputation for the sake of others in the Christian community. This can involve daily acts of self-denial, forgiveness, service, and prioritizing the needs of fellow believers above one's own, reflecting the same selfless love that Christ demonstrated on the cross.

Why is the "of God" in brackets in some translations of 1 John 3:16?

Answer: The brackets around "of God" in some translations (like the KJV) indicate that these words are not present in the earliest and most reliable Greek manuscripts. Scribes likely added "of God" in later manuscripts to clarify the implied subject of "love," as it is clearly God's love that is being discussed and exemplified by Christ. While the words themselves may not be original to John's autograph, theologically, the meaning remains consistent: the love being perceived and exemplified is indeed the love that originates from and characterizes God. The context of 1 John 4:8 explicitly states "God is love," reinforcing this understanding.

How does this verse relate to loving non-believers or enemies?

Answer: While 1 John 3:16 specifically calls believers to "lay down our lives for the brethren," this does not negate the broader biblical command to love all people, including non-believers and even enemies. Jesus Himself taught His disciples to love their enemies and pray for those who persecute them in Matthew 5:44. However, the love for "the brethren" (fellow believers) is presented as a unique and distinguishing mark of the Christian community, a tangible demonstration of the new life in Christ. This intense, self-sacrificial love within the church serves as a powerful witness to the world, inviting others to experience the transformative love of God (John 13:35).

CHRIST-CENTERED FULFILLMENT

First John 3:16 finds its ultimate and profound fulfillment in Jesus Christ, who is not merely an example of sacrificial love but the very embodiment and source of it. His act of "laying down his life for us" is the singular, perfect demonstration of God's agápē, revealing the Father's heart and providing the means of salvation. Christ's obedience to death, even death on a cross, as described in Philippians 2:8, is the foundational act that enables believers to understand and participate in this divine love. Furthermore, His sacrifice is not just a historical event to be admired, but a living reality that empowers believers; through His indwelling Spirit, Christ enables us to live out the very love He exemplified. We are called to "walk in love, as Christ loved us and gave himself up for us," as declared in Ephesians 5:2, because His life is now our life (Galatians 2:20). Thus, the call to lay down our lives for the brethren is not a burdensome command but an invitation to participate in the very life and love of Christ, who perfectly fulfilled this divine imperative.

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Commentary on 1 John 3 verses 14–19

I. II. Main points1. 2. Sub-points

The beloved apostle can scarcely touch upon the mention of sacred love, but he must enlarge upon the enforcement of it, as here he does by divers arguments and incentives thereto; as,

I. That it is a mark of our evangelical justification, of our transition into a state of life: We know that we have passed from death to life, because we love the brethren, Jo1 3:14. We are by nature children of wrath and heirs of death. By the gospel (the gospel-covenant or promise) our state towards another world is altered and changed. We pass from death to life, from the guilt of death to the right of life; and this transition is made upon our believing in the Lord Jesus: He that believeth on the Son hath everlasting life, and he that believeth not hath the wrath of God abiding on him, Joh 3:36. Now this happy change of state we may come to be assured of: We know that we have passed from death to life; we may know it by the evidences of our faith in Christ, of which this love to our brethren is one, which leads us to characterize this love that is such a mark of our justified state. It is not a zeal for a party in the common religion, or an affection for, or an affectation of, those who are of the same denomination and subordinate sentiments with ourselves. But this love,

1.Supposes a general love to mankind: the law of Christian love, in the Christian community, is founded on the catholic law, in the society of mankind, Thou shalt love thy neighbour as thyself. Mankind are to be loved principally on these two accounts: - (1.) As the excellent work of God, made by him, and made in wonderful resemblance of him. The reason that God assigns for the certain punishment of a murderer is a reason against our hatred of any of the brethren of mankind, and consequently a reason for our love to them: for in the image of God made he man, Gen 9:6. (2.) As being, in some measure, beloved in Christ. The whole race of mankind - the gens humana, should be considered as being, in distinction from fallen angels, a redeemed nation; as having a divine Redeemer designed, prepared, and given for them. So God loved the world, even this world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life, Joh 3:16. A world so beloved of God should accordingly be loved by us. And this love will exert itself in earnest desires, and prayers, and attempts, for the conversion and salvation of the yet uncalled blinded world. My heart's desire and prayer for Israel are that they may be saved. And then this love will include all due love to enemies themselves.

2.It includes a peculiar love to the Christian society, to the catholic church, and that for the sake of her head, as being his body, as being redeemed, justified, and sanctified in and by him; and this love particularly acts and operates towards those of the catholic church that we have opportunity of being personally acquainted with or credibly informed of. They are not so much loved for their own sakes as for the sake of God and Christ, who have loved them. And it is God and Christ, or, if you will, the love of God and grace of Christ, that are beloved and valued in them and towards them. And so this is the issue of faith in Christ, and is thereupon a note of our passage from death to life.

II. The hatred of our brethren is, on the contrary, a sign of our deadly state, of our continuance under the legal sentence of death: He that loveth not his brother (his brother in Christ) abideth in death, Jo1 3:14. He yet stands under the curse and condemnation of the law. This the apostle argues by a clear syllogism: "You know that no murderer hath eternal life abiding in him; but he who hates his brother is a murderer; and therefore you cannot but know that he who hates his brother hath not eternal life abiding in him," Jo1 3:15. Or, he abideth in death, as it is expressed, Jo1 3:14, Whosoever hateth his brother is a murderer; for hatred of the person is, so far as it prevails, a hatred of life and welfare, and naturally tends to desire the extinction of it. Cain hated, and then slew, his brother. Hatred will shut up the bowels of compassion from the poor brethren, and will thereby expose them to the sorrows of death. And it has appeared that hatred of the brethren has in all ages dressed them up in ill names, odious characters, and calumnies, and exposed them to persecution and the sword. No wonder, then, that he who has a considerable acquaintance with the heart of man, or is taught by him who fully knows it, who knows the natural tendency and issue of vile and violent passions, and knows withal the fulness of the divine law, declares him who hates his brother to be a murderer. Now he who by the frame and disposition of his heart is a murderer cannot have eternal life abiding in him; for he who is such must needs be carnally-minded, and to be carnally-minded is death, Rom 8:6. The apostle, by the expression of having eternal life abiding in us, may seem to mean the possession of an internal principle of endless life, according to that of the Saviour, Whosoever drinketh of the water that I shall give him shall never thirst, shall never be totally destitute thereof; but the water that I shall give him shall be in him a well of water springing up into everlasting life, Joh 4:14. And thereupon some may be apt to surmise that the passing from death to life (Jo1 3:14) does not signify the relative change made in our justification of life, but the real change made in the regeneration to life; and accordingly that the abiding in death mentioned Jo1 3:14 is continuance in spiritual death, as it is usually called, or abiding in the corrupt deadly temper of nature. But as these passages more naturally denote the state of the person, whether adjudged to life or death, so the relative transition from death to life may well be proved or disproved by the possession or non-possession of the inward principle of eternal life, since washing from the guilt of sin is inseparably united with washing from the filth and power of sin. But you are washed, but you are sanctified, but you are justified, in the name of the Lord Jesus, and by the Spirit of our God, Co1 6:11.

III. The example of God and Christ should inflame our hearts with this holy love: Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren, Jo1 3:16. The great God has given his Son to the death for us. But since this apostle has declared that the Word was God, and that he became flesh for us, I see not why we may not interpret this of God the Word. Here is the love of God himself, of him who in his own person is God, though not the Father, that he assumed a life, that he might lay it down for us! Here is the condescension, the miracle, the mystery of divine love, that God would redeem the church with his own blood! Surely we should love those whom God hath loved, and so loved; and we shall certainly do so if we have any love for God.

IV. The apostle, having proposed this flaming constraining example of love, and motive to it, proceeds to show us what should be the temper and effect of this our Christian love. And, 1. It must be, in the highest degree, so fervent as to make us willing to suffer even to death for the good of the church, for the safety and salvation of the dear brethren: And we ought to lay down our lives for the brethren (Jo1 3:16), either in our ministrations and services to them (yea, and if I be offered upon the service and sacrifice of your faith, I joy and rejoice with you all - I shall congratulate your felicity, Phi 2:17), or in exposing ourselves to hazards, when called thereto, for the safety and preservation of those that are more serviceable to the glory of God and the edification of the church than we can be. Who have for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles, Rom 16:4. How mortified should the Christian be to this life! How prepared to part with it! And how well assured of a better! 2. It must be, in the next degree, compassionate, liberal, and communicative to the necessities of the brethren: For whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? Jo1 3:17. It pleases God that some of the Christian brethren should be poor, for the exercise of the charity and love of those that are rich. And it pleases the same God to give to some of the Christian brethren this world's good, that they may exercise their grace in communicating to the poor saints. And those who have this world's good must love a good God more, and their good brethren more, and be ready to distribute it for their sakes. It appears here that this love to the brethren is founded upon love to God, in that it is here called so by the apostle: How dwelleth the love of God in him? This love to the brethren is love to God in them; and where there is none of this love to them there is no true love to God at all. 3. I was going to intimate the third and lowest degree in the next verse; but the apostle has prevented me, by intimating that this last charitable communicative love, in persons of ability, is the lowest that can consist with the love of God. But there may be other fruits of this love; and therefore the apostle desires that in all it should be unfeigned and operative, as circumstances will allow: My little children (my dear children in Christ), let us not love in word, neither in tongue, but in deed and in truth, Jo1 3:18. Compliments and flatteries become not Christians; but the sincere expressions of sacred affection, and the services or labours of love, do. Then,

V. This love will evince our sincerity in religion, and give us hope towards God: And hereby we know that we are of the truth, and shall assure our hearts before him, Jo1 3:19. It is a great happiness to be assured of our integrity in religion. Those that are so assured may have holy boldness or confidence towards God; they may appeal to him from the censures and condemnation of the world. The way to arrive at the knowledge of our own truth and uprightness in Christianity, and to secure our inward peace, is to abound in love and in the works of love towards the Christian brethren.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–19. Public domain.
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Clement of Alexandria (as quoted by Cassiodorus)AD 215
From the Latin Translation of Cassiodorus
"For He Himself laid down His life for us;" that is, for those who believe; that is, for the apostles. If then He laid down His life for the apostles, he means His apostles themselves: us if he said, We, I say, the apostles, for whom He laid down His life, "ought to lay down our lives for the brethren;" for the salvation of their neighbours was the glory of the apostles.
TertullianAD 220
On Flight in Persecution
And among these he notes the shield too, that ye may be able to quench the darts of the devil, when doubtless ye resist him, and sustain his assaults in their utmost force. Accordingly John also teaches that we must lay down our lives for the brethren; much more, then, we must do it for the Lord.
TertullianAD 220
ON FLIGHT IN TIME OF PERSECUTION 9.3
John tells us that we must be ready to lay down our lives for our friends. If that is true, how much more should we be ready to lay them down for Christ?
TertullianAD 220
Scorpiace
John, in fact, exhorts us to lay down our lives even for our brethren, affirming that there is no fear in love: "For perfect love casteth out fear, since fear has punishment; and he who fears is not perfect in love.
Augustine of HippoAD 430
TRACTATES ON THE GOSPEL OF JOHN 47.11
We have been given the privilege of being able to lay down our lives for our brothers. But are you prepared to die for Christ?
Augustine of HippoAD 430
Ten Homilies on 1 John 5
Whence beginneth charity, brethren? Attend a little: to what it is perfected, ye have heard; the very end of it, and the very measure of it is what the Lord hath put before us in the Gospel: "Greater love hath no man," saith He, "than that one lay down his life for his friends." Its perfection, therefore, He hath put before us in the Gospel, and here also it is its perfection that is put before us: but ye ask yourselves, and say to yourselves, When shall it be possible for us to have this charity? Do not too soon despair of thyself. Haply, it is born and is not yet perfect; nourish it, that it be not choked.
Augustine of HippoAD 430
Ten Homilies on 1 John 5
"In this know we love:" he means, perfection of love, that perfection which we have bidden you lay to heart: "In this know we love, that He laid down His life for us: and we ought to lay down our lives for the brethren." Lo here, whence that came: "Peter, lovest thou me? Feed My sheep." For, that ye may know that He would have His sheep to be so fed by him, as that he should lay down his life for the sheep, straightway said He this to him: "When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake He," saith the evangelist, "Signifying by what death he should glorify God;" so that to whom He had said, "Feed my sheep," the same He might teach to lay down his life for His sheep.
BedeAD 735
Commentary on the Catholic Epistles
In this, we have known the love of God, etc. What kind of perfect love ought to be in us, we have learned from the example of the Lord's passion. For no one has greater love than this, that one lays down his life for his friends (John XV). Hence Paul also says: But God commends His love towards us, in that while we were yet sinners, Christ died for the ungodly (Romans V). Blessed Peter was admonished to have this love, when the Lord said: Peter, do you love me? Feed my sheep (John XXI); he responded that he loved Him, and immediately he heard: But when you grow old, you will stretch out your hands, and another will gird you, and carry you where you do not wish (Ibid.). This He said (says the evangelist) signifying by what death he would glorify God. For, to the one confessing love, He commended His sheep, teaching him to lay down his life for the same sheep as a testimony of perfect love. He, He said, laid down His life for us, and we ought to lay down our lives for our brothers. But perhaps someone says: And how can I have this love? Do not quickly despair of yourself, perhaps it is born, but not yet perfect. Nurture it, lest it be choked. And how, you ask, do I know that love is born in me which I should nurture? Listen to the following:
OecumeniusAD 990
Commentary on 1 John
By this we know love, because He laid down His life for us, and we also ought to lay down our lives for the brethren. But whoever has this world's goods and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth.
However, having been freed from Cain and those who imitate him, who receive the same inheritance with him, John again turns to love, showing how many good things have come from it: and he says that love persuaded the Lord laid down His life for us, and that moved by this example that we also ought to lay down our lives for the brethren. And since this is rare and found among few, as if encouraging them, he begins to make an admonition of brotherly love from ordinary matters, in a way arranging his discourse: "What do I say about laying down our lives for our brothers?" when we see some not even providing the necessary support for their brothers; and I do not mean those who themselves lack the necessities of life, but those who are abundant in riches almost throughout the whole world. Therefore, let them be ashamed, for if they have shut their hearts to these least things, and have shown themselves unworthy and empty of God's love, what would they offer in greater matters, namely when it is necessary to die for their brothers? Then John adds another point to exhort those who have indeed received love in word, and would only profess it with their tongues, and he says: "let us not love in word or in tongue, but in deed and in truth."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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