1 John 4:15

Translation
King James Version
Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.
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KJV (with Strong's)
Whosoever G3739 G302 shall confess G3670 that G3754 Jesus G2424 is G2076 the Son G5207 of God G2316, God G2316 dwelleth G3306 in G1722 him G846, and G2532 he G846 in G1722 God G2316.
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Complete Jewish Bible
If someone acknowledges that Yeshua is the Son of God, God remains united with him, and he with God.
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Berean Standard Bible
If anyone confesses that Jesus is the Son of God, God abides in him, and he in God.
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American Standard Version
Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God.
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World English Bible Messianic
Whoever confesses that Yeshua is the Son of God, God remains in him, and he in God.
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Geneva Bible (1599)
Whosoeuer confesseth that Iesus is the Sone of God, in him dwelleth God, and he in God.
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Young's Literal Translation
whoever may confess that Jesus is the Son of God, God in him doth remain, and he in God;
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See also
1 John 5:5Romans 10:9Matthew 10:321 John 4:21 John 3:24Philippians 2:111 John 4:12
In the KJVVerse 30,619 of 31,102

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SUMMARY

First John 4:15 presents a profound declaration of Christian identity and divine intimacy, asserting that anyone who genuinely confesses Jesus as the Son of God experiences a reciprocal indwelling relationship with God. This verse encapsulates a core theological truth: authentic faith, expressed through a foundational confession about Christ's divine nature, results in an unbreakable, mutual union where God resides within the believer, and the believer, in turn, abides in God. It serves as a vital marker of true spiritual fellowship and a testament to the transformative power of the Gospel.

CONTEXT

  • Literary Context: 1 John 4:15 is situated within a crucial section of John's first epistle that emphasizes discernment and the nature of true love. The preceding verses (1 John 4:1-6) warn against false prophets and encourage believers to "test the spirits" to determine if they are from God, with the key test being their confession concerning Jesus Christ. Verses 7-12 underscore that "God is love" and that genuine love among believers is evidence of God's presence and knowledge. Verses 13-14 highlight the Spirit as a witness to God's indwelling and John's personal testimony to Jesus as the Savior of the world. Verse 15 then provides the explicit theological condition for this indwelling, linking the confession of Jesus' divine Sonship directly to the reality of God's abiding presence, building a bridge between doctrinal truth and experiential communion. The subsequent verses (1 John 4:16-19) further elaborate on the perfection of God's love in believers, leading to confidence on the day of judgment and the expulsion of fear.
  • Historical & Cultural Context: John's epistle was written to a community facing internal strife and external pressures, primarily from emerging proto-Gnostic heresies. These false teachings often denied the true humanity of Jesus (Docetism) or separated the divine "Christ" from the human "Jesus" (Cerinthianism). Such denials undermined the Incarnation and the efficacy of Christ's atoning work. In this context, the confession "that Jesus is the Son of God" was not a mere theological nicety but a critical boundary marker distinguishing orthodox Christian faith from dangerous error. It affirmed the full deity and unique relationship of Jesus with the Father, directly countering the prevailing falsehoods that threatened to dismantle the very foundation of the Gospel. The emphasis on "indwelling" also spoke to the spiritual experiences sought by many in the ancient world, offering a genuine, relational alternative to mystical practices or philosophical systems that promised union with the divine.
  • Key Themes: This verse contributes significantly to several key themes in 1 John and the broader New Testament. Foremost is the theme of Orthodox Confession and Truth. John consistently stresses the importance of right belief about Jesus Christ, presenting the confession of His Sonship as non-negotiable for genuine faith, as also seen in 1 John 5:5. Another major theme is Divine Indwelling and Intimacy, portraying a profound, reciprocal relationship between God and the believer, a concept deeply rooted in Jesus' own teachings about abiding in Him (John 15:4-7). This leads to the theme of Assurance of Salvation and Fellowship, where the presence of God's Spirit, evidenced by this confession and mutual indwelling, provides confidence of one's true relationship with God, a recurring emphasis in John's writings, particularly in 1 John 5:13. Finally, the verse implicitly ties into the theme of God's Love, as the indwelling is a manifestation of God's active love towards those who acknowledge His Son, echoing the broader message of 1 John 4.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • confess (Greek, homologéō, G3670): Meaning "to speak the same thing," "to agree with," or "to acknowledge openly." This word implies more than a simple intellectual assent; it signifies a deep, inner conviction that aligns with a public declaration. It suggests a unity of mind and heart with the truth being confessed, a full and open acknowledgment of reality. In this context, it is a deliberate and unreserved declaration of faith in Jesus' divine identity.
  • Son (Greek, huiós, G5207): Meaning "a son," used widely of immediate, remote, or figurative kinship. Here, "Son of God" is a title of profound theological significance, denoting Jesus' unique, divine nature and His intimate, eternal relationship with God the Father. It speaks to His co-equality and co-eternality with God, distinguishing Him from all created beings and affirming His divine essence.
  • dwelleth (Greek, ménō, G3306): Meaning "to stay," "to abide," "to remain," or "to live in." This term conveys a sense of permanence and continuity, not a temporary visit. It emphasizes an enduring, stable presence, highlighting the deep and lasting nature of the spiritual union between God and the believer. It suggests an active, abiding relationship where God has taken up residence within the individual.
  • in (Greek, en, G1722): A primary preposition denoting fixed position (in place, time, or state), and by implication, instrumentality. Here, it signifies a profound state of union and intimate relationship. "God dwelleth in him" indicates God's presence within the believer, while "he in God" describes the believer's sphere of existence and identity being enveloped by God. This reciprocal use of "in" underscores the mutual and inseparable nature of this divine-human communion.

Verse Breakdown

  • "Whosoever shall confess that Jesus is the Son of God": This initial clause establishes the prerequisite for the profound spiritual reality that follows. The "whosoever" indicates the universal accessibility of this truth, open to all who genuinely embrace it. The act of "confessing" (homologéō) is not a casual statement but a decisive, public acknowledgment stemming from an inner conviction. The content of this confession—"that Jesus is the Son of God"—is the bedrock of Christian faith. It affirms Jesus' unique, divine identity, His eternal relationship with the Father, and His authority as the divine Messiah. This confession is presented as a distinguishing mark of true belief, particularly in contrast to the false teachings prevalent in John's time that denied Christ's full deity.
  • "God dwelleth in him, and he in God": This second clause describes the profound, reciprocal consequence of the genuine confession. The verb "dwelleth" (ménō) signifies a permanent, abiding presence. "God dwelleth in him" means that the Holy Spirit, the Spirit of God, takes up residence within the believer, making their body a temple of God. This is a promise of intimate, personal communion. The subsequent phrase, "and he in God," completes the picture of mutual indwelling. It illustrates that the believer's life, identity, and spiritual reality are now enveloped within God's very being. This reciprocal relationship signifies a deep, unbreakable union, where the believer lives within God's sphere of influence, protection, and love, and God actively resides within and empowers the believer. It is a state of profound spiritual communion and assurance.

Literary Devices

1 John 4:15 employs several significant literary devices to convey its profound theological truth. The most prominent is Parallelism, specifically a form of Chiasmus or reciprocal parallelism, evident in the phrase "God dwelleth in him, and he in God." This structure beautifully illustrates the mutual and inseparable nature of the indwelling relationship. The repetition of "in him" and "in God" emphasizes the two-way street of this divine communion. There is also strong Emphasis through the direct and declarative statement of the condition ("Whosoever shall confess...") and the resulting divine reality. The verse functions as a Criterion or Test for genuine faith, presenting the confession of Jesus' Sonship as the distinguishing mark between true believers and those espousing false doctrine. The language itself is highly Theological, using precise terms like "Son of God" and "dwelleth" to convey deep Christological and Pneumatological truths.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 John 4:15 stands as a cornerstone for understanding the nature of saving faith and the intimate relationship between God and humanity. Theologically, it underscores the critical importance of Christology – a right understanding of who Jesus is – as foundational to spiritual life. The confession of Jesus as the Son of God is not merely an intellectual exercise but an act of spiritual alignment that initiates or confirms a profound, Trinitarian indwelling. When we confess Jesus as the Son, we acknowledge His divine nature, His unique relationship with the Father, and His role as the Incarnate Word and Savior. This confession, empowered by the Holy Spirit, opens the door for God (Father, Son, and Holy Spirit) to take up residence within the believer, and for the believer to live in the protective, loving sphere of God's presence. This mutual indwelling is a hallmark of the New Covenant, signifying a deep and abiding fellowship that assures believers of their salvation and their participation in the divine life. It is the ultimate expression of God's love for His people, making them His temple and His dwelling place.

REFLECTION AND APPLICATION

1 John 4:15 offers profound comfort, assurance, and a clear call to self-examination for every believer. It challenges us to consider the depth and sincerity of our confession: Is "Jesus is the Son of God" merely a creedal statement we recite, or is it a living, heartfelt truth that shapes our entire being? This verse reminds us of the incredible privilege and mystery of God's indwelling presence. To know that the Almighty God, through His Spirit, literally "dwells in" us, and that we, in turn, "dwell in God," should transform our daily walk. This mutual indwelling empowers us, assures us of our salvation, and provides an inexhaustible source of strength and guidance. Living in conscious awareness of this truth should cultivate a deeper sense of reverence, intimacy, and confidence in our relationship with God. It also calls us to live lives that reflect this divine presence, particularly by demonstrating the love that is so central to John's epistle, for God is love, and where He dwells, love abounds.

Questions for Reflection

  • How does my daily life reflect the reality that "God dwelleth in me, and I in God"?
  • In what ways can I deepen my confession of Jesus as the Son of God beyond mere intellectual assent to a heartfelt conviction?
  • What practical implications does this mutual indwelling have for my assurance of salvation and my confidence in prayer?
  • How does the truth of God's indwelling empower me to live out the love that John emphasizes throughout this epistle?

FAQ

What does it mean to "confess that Jesus is the Son of God"?

Answer: To "confess" (Greek: homologéō) means more than just verbally acknowledging a fact. It implies a deep, inner agreement and a public declaration that flows from sincere conviction. In the context of 1 John 4:15, it means to genuinely believe and openly affirm Jesus' unique, divine identity as the Son of God – that He is fully God, distinct from the Father yet one with Him, and the divine Messiah sent to save humanity. This confession was crucial in John's time to distinguish true believers from those who denied Jesus' full deity or humanity, and it remains the foundational truth of Christian faith. It's the heart's belief expressed by the mouth, as echoed in Romans 10:9-10.

How does God "dwell" in a believer, and a believer "in God"?

Answer: This describes a profound, reciprocal, spiritual union. God "dwelling in" a believer primarily refers to the indwelling of the Holy Spirit, whom Jesus promised would come to abide with His followers (John 14:16-17). The Holy Spirit makes the believer's body His temple (1 Corinthians 3:16). Conversely, a believer "dwelling in God" signifies that their life, identity, and spiritual existence are enveloped within God's presence, protection, and love. It's a state of intimate communion where the believer draws life, strength, and purpose from God, living within His sphere of influence and relationship. This mutual indwelling is a mystical yet real union, signifying an unbreakable bond of fellowship.

Is this verse about salvation or sanctification?

Answer: 1 John 4:15 speaks to both, but primarily to the assurance and evidence of salvation and the nature of the saving relationship. The confession of Jesus as the Son of God is the initial act of faith that leads to salvation. The resulting "God dwelleth in him, and he in God" is the spiritual reality that accompanies salvation, providing assurance that one is truly in fellowship with God. While this indwelling certainly has implications for sanctification (as God's presence transforms us), the verse's primary emphasis is on the foundational truth of who Jesus is and the resulting intimate, abiding relationship that marks a true believer. It defines the state of being "in Christ" and "Christ in us," which is the basis for ongoing spiritual growth and sanctification.

CHRIST-CENTERED FULFILLMENT

1 John 4:15 finds its ultimate fulfillment and deepest meaning in Jesus Christ Himself. The very confession, "that Jesus is the Son of God," points directly to His unique person and work. He is the eternal Son, co-equal and co-existent with the Father, who took on human flesh (John 1:14) to reveal God to humanity and to accomplish salvation. His incarnation made the concept of God dwelling "in him" (humanity) a tangible reality, demonstrating the perfect union of divinity and humanity. Furthermore, Jesus is the one who promised and sent the Holy Spirit, the very means by which God now "dwells in" believers (John 14:16-17). Through His atoning death and resurrection, Jesus broke the power of sin and death, enabling this profound, reciprocal indwelling relationship to be restored between God and humanity. He is the "way, the truth, and the life" (John 14:6), the one through whom we gain access to the Father and experience this intimate communion. Thus, the confession of Jesus' Sonship is not merely a theological statement but an acknowledgment of the one through whom God's presence is made real and accessible to us, allowing us to live in Him and for Him (Galatians 2:20).

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Commentary on 1 John 4 verses 14–16

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

Since faith in Christ works love to God, and love to God must kindle love to the brethren, the apostle here confirms the prime article of the Christian faith as the foundation of such love. Here,

I. He proclaims the fundamental article of the Christian religion, which is so representative of the love of God: And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world, Jo1 4:14. We here see, 1. The Lord Jesus's relation to God; he is Son to the Father, such a Son as no one else is, and so as to be God with the Father. 2. His relation and office towards us - the Saviour of the world; he saves us by his death, example, intercession, Spirit, and power against the enemies of our salvation. 3. The ground on which he became so - by the mission of him: The Father sent the Son, he decreed and willed his coming hither, in and with the consent of the Son. 4. The apostle's assurance of this - he and his brethren had seen it; they had seen the Son of God in his human nature, in his holy converse and works, in his transfiguration on the mount, and in his death, resurrection from the dead, and royal ascent to heaven; they had so seen him as to be satisfied that he was the only-begotten of the Father, full of grace and truth. 5. The apostle's attestation of this, in pursuance of such evidence: "We have seen and do testify. The weight of this truth obliges us to testify it; the salvation of the world lies upon it. The evidence of the truth warrants us to testify it; our eyes, and ears, and hands, have been witnesses of it." Thereupon,

II. The apostle states the excellency, or the excellent privilege attending the due acknowledgment of this truth: Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God, Jo1 4:15. This confession seems to include faith in the heart as the foundation of it, acknowledgment with the mouth to the glory of God and Christ, and profession in the life and conduct, in opposition to the flatteries or frowns of the world. Thus no man says that Jesus is the Lord but by the Holy Ghost, by the external attestation and internal operation of the Holy Ghost, Co1 12:3. And so he who thus confesses Christ, and God in him, is enriched with or possessed by the Spirit of God, and has a complacential knowledge of God and much holy enjoyment of him. Then,

III. The apostle applies this in order to the excitation of holy love. God's love is thus seen and exerted in Christ Jesus; and thus have we known and believed the love that God hath to us, Jo1 4:16. The Christian revelation is, what should endear it to us, the revelation of the divine love; the articles of our revealed faith are but so many articles relating to the divine love. The history of the Lord Christ is the history of God's love to us; all his transactions in and with his Son were but testifications of his love to us, and means to advance us to the love of God: God was in Christ reconciling the world unto himself, Co2 5:19. Hence we may learn,

1.That God is love (Jo1 4:16); he is essential boundless love; he has incomparable incomprehensible love for us of this world, which he has demonstrated in the mission and mediation of his beloved Son. It is the great objection and prejudice against the Christian revelation that the love of God should be so strange and unaccountable as to give his own eternal Son for us; it is the prejudice of many against the eternity and the deity of the Son that so great a person should be given for us. It is, I confess, mysterious and unsearchable; but there are unsearchable riches in Christ. It is a pity that the vastness of the divine love should be made a prejudice against the revelation and the belief of it. But what will not God do when he designs to demonstrate the height of any perfection of his? When he would show somewhat of his power and wisdom, he makes such a world as this; when he would show more of his grandeur and glory, he makes heaven for the ministering spirits that are before the throne. What will he not do then when he designs to demonstrate his love, and to demonstrate his highest love, or that he himself is love, or that love is one of the most bright, dear, transcendent, operative excellencies of his unbounded nature; and to demonstrate this not only to us, but to the angelic world, and to the principalities and powers above, and this not for our surprise for a while, but for the admiration, and praise, and adoration, and felicity, of our most exalted powers to all eternity? What will not God then do? Surely then it will look more agreeable to the design, and grandeur, and pregnancy of his love (if I may so call it) to give an eternal Son for us, than to make a Son on purpose for our relief. In such a dispensation as that of giving a natural, essential, eternal Son for us and to us, he will commend his love to us indeed; and what will not the God of love do when he designs to commend his love, and to commend it in the view of heaven, and earth, and hell, and when he will commend himself and recommend himself to us, and to our highest conviction, and also affection, as love itself? And what if it should appear at last (which I shall only offer to the consideration of the judicious) that the divine love, and particularly God's love in Christ, should be the foundation of the glories of heaven, in the present enjoyment of those ministering spirits that comported with it, and of the salvation of this world, and of the torments of hell? This last will seem most strange. But what if therein it should appear not only that God is love to himself, in vindicating his own law, and government, and love, and glory, but that the damned ones are made so, or are so punished, (1.) Because they despised the love of God already manifested and exhibited. (2.) Because they refused to be beloved in what was further proposed and promised. (3.) Because they made themselves unmeet to be the objects of divine complacency and delight? If the conscience of the damned should accuse them of these things, and especially of rejecting the highest instance of divine love, and if the far greatest part of the intelligent creation should be everlastingly blessed through the highest instance of the divine love, then may it well be inscribed upon the whole creation of God, God is love.

2.That hereupon he that dwelleth in love dwelleth in God, and God in him, Jo1 4:16. There is great communion between the God of love and the loving soul; that is, him who loves the creation of God, according to its different relation to God, and reception from him and interest in him. He that dwells in sacred love has the love God shed abroad upon his heart, has the impress of God upon his spirit, the Spirit of God sanctifying and sealing him, lives in the meditation, views, and tastes of the divine love, and will ere long go to dwell with God for ever.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–16. Public domain.
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TertullianAD 220
Against Praxeas
But "whosoever shall confess that (Jesus) Christ is the Son of God" (not the Father), "God dwelleth in him, and he in God. " We believe not the testimony of God in which He testifies to us of His Son.
Lucius Caecilius Firmianus LactantiusAD 325
Nor let the Jews, or philosophers, flatter themselves respecting the Supreme God. He who has not acknowledged the Son has been unable to acknowledge the Father.
Didymus the BlindAD 398
COMMENTARY ON 1 JOHN
This needs to be properly understood. God will not dwell in anyone who does not obey his commandments, however much he may confess him with his lips. Some people are confused by the various names of Jesus, because they do not interpret the Scriptures correctly. They think that because he came out of the womb of Mary according to the flesh and was given the name Jesus at that time, he is not to be identified with the eternal Son of God, who did not think it robbery to be considered equal with God. They restrict themselves to the human form which the Word of God assumed, even though the being of the Word was never changed into humanity. To confess the one Lord Jesus Christ is to confess him as God and man, not as a man only.
Augustine of HippoAD 430
Ten Homilies on 1 John 8
"Whosoever shall confess that Jesus is the Son of God, God dwelleth in him and he in God." Now we may say it in not many words; "Whosoever shall confess;" not in word but in deed, not with tongue but with the life. For many confess in words, but in deeds deny.
BedeAD 735
Commentary on the Catholic Epistles
Whoever confesses that Jesus is the Son of God, etc. He speaks of the perfect confession of the heart, which can neither be corrupted by the deceit of heretics who wrongly persuade, nor be shattered by the tortures of pagan persecutors, nor falter by the examples of fleshly brothers, nor waver by the sluggishness of one's own weakness. For there are those who even deny by words that Jesus is the Son of God, of which many are reported to have been at that very time when John wrote this. Likewise, there are those who confess in words, but deny in actions. Hence it is well stated now: Whoever confesses that Jesus is the Son of God, God abides in him, and he in God, he said a little above: If we love one another, God abides in us, surely insinuating that whoever has love for his brothers, he truly testifies that Jesus is the Son of God.
OecumeniusAD 990
Commentary on 1 John
Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. And we have known and believed the love that God has for us. God is love, and he who abides in love abides in God, and God in him. In this, love is made perfect with us, so that we may have confidence on the day of judgment, because as he is, so are we in this world.
This refers to what has been said a little earlier, namely that every spirit that confesses Jesus Christ has come in the flesh is from God. (1 Jn. 4:2) For John has sufficiently demonstrated that they are children of God and that God abides in them: this has been demonstrated through great love, which confirms that the Holy Spirit or spiritual gifts have been given to them: again, he refers to those words and says: "Whoever confesses that Jesus is the Son of God, God abides in him;" saying something of this kind: John said above, Everyone who confesses that Jesus Christ has come in the flesh is from God (1 Jn. 4:2): furthermore, in the course of the conversation, something else was revealed, and therefore he proposed this: that those who confess these things also have the Spirit abiding in themselves, or God and his spiritual gifts, and they themselves abide in God. And this we do not say lightly, but with firm knowledge and faith through mutual love.
But having mentioned love, John also refers to all that he has said about love, attributing great faith to the discourse on love. "In this, love is made perfect." He wishes, he says, for us to be perfect in love, so that we may have confidence on the day of judgment, towards Him who was incarnate: for He himself will be the judge, according to his own statement, where he says: "The Father judges no one, but has given all judgment to the Son." (Jn. 5:22) And that there will be confidence towards him who was incarnate, John signified through what he said in the following, that just as he is, we are in this world, saying this: Since it has been shown before that God abides in us, and we are in God, he says, we attest to the perfection of love for ourselves. Just as he was blameless and pure in the world, he also said: "The ruler of this world is coming, and he has nothing in me (Jn. 14:30):" so also we, John says, will be in the world. For there is and we are placed through άντιχρονιαν (where one time is taken for another time), as is the custom of Scripture. Or it signifies something deeper through this. For John has often said that God is in us and we are in God. If this is indeed the case, He is holy in us, that is, the Leader and Prince of holiness: so we should also refer to him in this world sacredly and purely, dead to the world, always bearing his mortification in the body. (1 Cor. 4:10) Furthermore, he says, living this way, we will have confidence towards him, and we will be without fear then. For the “perfect love6”, (1 Jn. 4:18) through good works, will be far from fear. And he adds this confirmation, namely that “perfect love casts out fear”. What fear? He himself says it is the “fear has torment”: for it happens that someone loves because of fear, lest he be punished: but this fear is not perfect, that is, it is not of perfect love. Having said these things about “perfect love”, he completely convinces that we should love God, for John himself first, he says, “loved us”. However, we must, since he has been the first good beginning for us, strive to repay, as has been said more broadly by us above. However, some have asked how, when David says: "Fear the Lord, all his saints, for nothing is lacking to those who fear him," (Ps. 34:9) he does not say: "perfect love casts out fear." Are the saints of God not perfect in love, to whom it is commanded to “fear”? And we say that there are two kinds of “fear”: one is indeed initial, which also brings with it “torment”, because of the evils perpetrated by oneself: fearing him because he approaches God, and therefore approaching lest he be punished, and this is indeed initial. “Perfect”, freed from such fear, is therefore called holy and endures forever: for "The fear of the Lord is holy," David says, "and endures forever." (Ps. 19:9) Since initial fear is neither holy nor enduring, but ceases to exist in “perfect love”. Who then and for what reason is fear called perfect? It is because, having been perfectly taken into love, it strives and fears that it may lack those things which are fitting for them to do towards the beloved, whom they love intensely.
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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