1 John 4:17

Translation
King James Version
¶ Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.
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KJV (with Strong's)
Herein G1722 G5129 is our G3326 G2257 love G26 made perfect G5048, that G2443 we may have G2192 boldness G3954 in G1722 the day G2250 of judgment G2920: because G3754 as G2531 he G1565 is G2076, so G2532 are G2070 we G2249 in G1722 this G5129 world G2889.
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Complete Jewish Bible
Here is how love has been brought to maturity with us: as the Messiah is, so are we in the world. This gives us confidence for the Day of Judgment.
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Berean Standard Bible
In this way, love has been perfected among us, so that we may have confidence on the day of judgment; for in this world we are just like Him.
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American Standard Version
Herein is love made perfect with us, that we may have boldness in the day of judgment; because as he is, even so are we in this world.
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World English Bible Messianic
In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so are we in this world.
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Geneva Bible (1599)
Herein is that loue perfect in vs, that we should haue boldnes in the day of iudgement: for as he is, euen so are we in this world.
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Young's Literal Translation
In this made perfect hath been the love with us, that boldness we may have in the day of the judgment, because even as He is, we--we also are in this world;
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See also
1 John 4:121 John 2:28Romans 8:291 John 2:51 John 3:3John 15:201 John 3:19
In the KJVVerse 30,621 of 31,102

Study This Verse

SUMMARY

First John 4:17 powerfully articulates the transformative power of God's love maturing within believers, leading to profound confidence in the face of future judgment. This verse reveals that as divine love is brought to its intended completion in us, it eradicates fear and instills a holy boldness, grounded in the profound spiritual reality that our present identity and standing in this world mirror Christ's own perfect standing before God.

CONTEXT

  • Literary Context: This verse is a pivotal statement within 1 John's overarching discourse on the nature and implications of divine love. Following John's foundational declaration that God is love and His demonstration of this love through the sending of His Son, the apostle emphasizes that our love for one another is both a response to and evidence of God's indwelling presence (1 John 4:12). Verse 17 directly builds upon the preceding verses that speak of abiding in God and God in us (1 John 4:15-16), asserting that this mutual indwelling, expressed through perfected love, culminates in a confident assurance. It serves as the immediate precursor to the well-known truth that perfect love casts out fear, explaining how that fear is dispelled—through the bold confidence born of Christ-like love.
  • Historical & Cultural Context: First John was likely written in the late first century, addressing a community facing internal divisions and external pressures, possibly from proto-Gnostic teachings that denied the true humanity of Christ and emphasized knowledge over ethical living. The concept of "judgment" (Greek krisis) would have been a familiar eschatological theme in both Jewish and early Christian thought, often evoking fear. The idea of "boldness" (parrhesia) was significant in the Greco-Roman world, denoting freedom of speech, especially in public or before authorities, and in a spiritual context, it signified confident access to God. John's emphasis on love as the antidote to fear, and the basis for boldness, directly counters any teaching that might lead to anxiety about one's standing before God, instead grounding assurance in a lived reality of divine love, not merely intellectual assent.
  • Key Themes: The central themes converging in 1 John 4:17 are Perfected Love, Boldness in Judgment, and Identification with Christ. The "perfected love" (from the Greek teleioō) does not imply sinless perfection in a legalistic sense, but rather a love brought to its full maturity, completion, or intended goal, reflecting God's own character. This mature love produces "boldness" (parrhesia), which is a confident assurance and freedom from fear, particularly concerning the future day of judgment. Crucially, this boldness is rooted in the profound theological truth of the believer's identification with Christ: "as he is, so are we in this world." This statement underscores the believer's spiritual union with Christ, implying a shared status and righteousness that empowers them to live fearlessly and confidently, even as they await the final accounting. This identification is the bedrock of Christian assurance, echoing themes found in Romans 8 regarding no condemnation for those in Christ.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • perfected (Greek, teleióō, G5048): Meaning "to complete, i.e. (literally) accomplish, or (figuratively) consummate (in character)." In this context, it signifies love that has reached its intended goal or maturity, not necessarily sinless perfection, but a love that is fully developed and active in the believer's life. It's a process of growth and completion, where God's love within us achieves its full expression.
  • boldness (Greek, parrhesía, G3954): Meaning "all out-spokenness, i.e. frankness, bluntness, publicity; by implication, assurance." This is a powerful term denoting confidence, freedom of speech, and an unashamed demeanor. It implies the ability to stand openly and without fear before God, a stark contrast to the dread often associated with judgment. It is a spiritual courage derived from a right relationship with God.
  • is (Greek, estí, G2076): The third person singular present indicative of eimi, meaning "he (she or it) is." In the phrase "as he is," this simple verb carries immense theological weight. It refers to Christ's present, eternal state of being—His perfect righteousness, holiness, and acceptance before the Father. It is not a past or future state, but a current reality that forms the basis for the believer's own standing.

Verse Breakdown

  • "Herein is our love made perfect,": This clause introduces the central theme: the maturation of Christian love. The "herein" (Greek toutōi) points to what follows—the outcome or result of this perfected love. "Our love" refers to the love that believers have for God and for one another, which is a reflection and fruit of God's love poured into their hearts. When this love is "made perfect" (teteleiotai), it means it has reached its intended maturity and completeness, becoming fully active and expressed in the believer's life, not merely an abstract concept.
  • "that we may have boldness in the day of judgment:": This phrase explains the purpose and result of perfected love. The "boldness" (parrhesia) is a confident assurance, an absence of fear, especially concerning the future "day of judgment." This is not a human-generated bravado, but a Spirit-given confidence rooted in a right relationship with God, brought about by the active presence of His love. It implies that believers, living in matured love, will not shrink back in terror but will stand with confidence when they face God's final assessment.
  • "because as he is, so are we in this world.": This is the profound theological bedrock for the believer's boldness. "He" refers unequivocally to Jesus Christ. The statement means that Christ's present standing, His perfect righteousness, holiness, and acceptance before the Father, is the very pattern and basis for the believer's own standing "in this world." Through union with Christ, believers share in His status and character. Our identity and position before God are fundamentally aligned with His, even while we still live in the earthly realm. This identification is the ultimate source of our confidence and freedom from fear.

Literary Devices

The verse employs several significant literary devices. Parallelism is evident in the phrase "as he is, so are we in this world," creating a direct comparison and highlighting the profound identification of the believer with Christ. This parallelism underscores the source of the believer's confidence. Metonymy is present in "the day of judgment," where "day" stands for the entire event or period of divine evaluation. The concept of "love made perfect" functions as a synecdoche, where the completion of love represents the broader spiritual maturity and transformation of the believer. Furthermore, the entire verse serves as an explanation of how "perfect love casts out fear" (the subsequent verse), providing the theological rationale for the absence of dread in believers. The contrast between fear and boldness also creates a powerful antithesis, emphasizing the liberating effect of mature love.

THEOLOGICAL AND THEMATIC CONNECTIONS

First John 4:17 is a cornerstone of Christian assurance, deeply rooted in the New Testament's understanding of salvation and sanctification. It teaches that true confidence before God is not based on human merit or self-righteousness, but on the profound reality of God's love perfected in us and our union with Christ. This "perfected love" is not a state of sinless perfection, but a love that has reached its intended maturity and is actively expressed, reflecting God's own character. The boldness it produces is a Spirit-given confidence that dispels the fear of judgment, because believers, through faith, are identified with Christ Himself. This identification means that God views believers through the lens of His Son's perfect righteousness, making them acceptable in His sight.

REFLECTION AND APPLICATION

This verse offers profound comfort and a challenging call to action for every believer. The comfort lies in the assurance that our standing before God, even on the "day of judgment," is secure, not because of our own flawless performance, but because of our union with Christ and the perfecting work of His love within us. As God's love matures in our hearts and lives, expressed in genuine affection for Him and for others, it naturally displaces fear. This means that cultivating love is not merely an ethical duty but a pathway to profound spiritual peace and confidence. The challenge is to actively pursue this "perfected love"—to allow God's love to transform us more fully, to grow in empathy, forgiveness, and self-sacrifice towards others. Living "as He is" in this world calls us to embody Christ's character, particularly His radical, unconditional love, in our daily interactions, our decisions, and our very being. This transforms our present experience, enabling us to live fearlessly, purposefully, and as true reflections of God's nature to a watching world, preparing us for His glorious return.

Questions for Reflection

  • In what specific ways does the "love made perfect" manifest in your daily life, and how does it impact your sense of assurance before God?
  • What fears or anxieties do you hold regarding the future or the "day of judgment," and how does the truth of "as he is, so are we" address them?
  • How can you more intentionally cultivate God's love in your relationships, allowing it to mature and produce greater boldness in your walk with Christ?
  • What does it practically mean for you to live "as he is" in your current circumstances, and what changes might that require?

FAQ

Does "perfected love" mean I have to be sinless to have boldness?

Answer: No, "perfected love" in 1 John 4:17 does not imply a state of sinless perfection. The Greek word teleioō (made perfect) refers to something brought to its intended goal, maturity, or completion. It speaks of love that is fully developed and active in the believer's life, reflecting God's character more and more. Our boldness comes not from our own sinless performance, but from the fact that we are "in Christ" and His righteousness is imputed to us. As we grow in expressing God's love, our confidence grows because we are living in alignment with His nature, which is the basis of our acceptance. The boldness is a gift, a fruit of the Spirit, not a reward for our own perfection.

What is the "day of judgment" referred to in this verse?

Answer: The "day of judgment" (Greek hēméra kríseōs) refers to the future time when all humanity will stand before God to give an account. For believers, this is not a day of condemnation, but a day of evaluation of their works done in the body (2 Corinthians 5:10). For the unrighteous, it is a day of condemnation (Revelation 20:11-15). For the Christian, the fear of this day is removed by the perfecting of God's love within them and their identification with Christ, who has already borne the judgment for sin. It is a day where their union with Christ will be fully vindicated.

How can I live "as he is" in this world if I still struggle with sin?

Answer: Living "as he is" in this world means that through your union with Christ, you share in His perfect standing and righteousness before God, even while you are still in the process of sanctification. It is a declaration of your new identity in Christ, not a claim to immediate, personal sinlessness. Practically, it means striving to reflect Christ's character, particularly His love, holiness, and obedience, in your daily life, knowing that His Spirit empowers you. It involves confessing sin when you fall (1 John 1:9), relying on His grace, and continually growing in conformity to His image. Your position "as He is" is a secure reality, while your practical living "as He is" is a lifelong journey of growth.

CHRIST-CENTERED FULFILLMENT

First John 4:17 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the very embodiment of "perfected love" and the sole basis for our "boldness in the day of judgment." Christ's life was a perfect demonstration of God's love, culminating in His sacrificial death on the cross, which was the ultimate act of divine love (John 15:13). It is through His finished work that believers are reconciled to God, and it is in Him that our love is "made perfect"—not by our own efforts, but by the indwelling Spirit of Christ who empowers us to love as He loves (Romans 5:5). The profound truth, "as he is, so are we in this world," speaks directly to our spiritual union with Christ. Because Jesus, our High Priest, has entered the heavenly sanctuary on our behalf (Hebrews 4:14-16), perfectly righteous and accepted by the Father, we who are "in Him" share in that same standing. Our boldness before God on the day of judgment is not a presumption based on our own merit, but a confident trust in Christ's perfect righteousness imputed to us (2 Corinthians 5:21). He is our advocate (1 John 2:1), and His present reality at the Father's right hand is the guarantee of our future acceptance and the source of our present freedom from fear.

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Commentary on 1 John 4 verses 17–21

The apostle, having thus excited and enforced sacred love from the great pattern and motive of it, the love that is and dwells in God himself, proceeds to recommend it further by other considerations; and he recommends it in both the branches of it, both as love to God, and love to our brother or Christian neighbour.

I. As love to God, to the primum amabile - the first and chief of all amiable beings and objects, who has the confluence of all beauty, excellence, and loveliness, in himself, and confers on all other beings whatever renders them good and amiable. Love to God seems here to be recommended on these accounts: - 1. It will give us peace and satisfaction of spirit in the day when it will be most needed, or when it will be the greatest pleasure and blessing imaginable: Herein is our love made perfect, that we may have boldness in the day of judgment, Jo1 4:17. There must be a day of universal judgment. Happy they who shall have holy fiducial boldness before the Judge at that day, who shall be able to lift up their heads, and to look him in the face, as knowing he is their friend and advocate! Happy they who have holy boldness and assurance in the prospect of that day, who look and wait for it, and for the Judge's appearance! So do, and so may do, the lovers of God. Their love to God assures them of God's love to them, and consequently of the friendship of the Son of God; the more we love our friend, especially when we are sure that he knows it, the more we can trust his love. As God is good and loving, and faithful to his promise, so we can easily be persuaded of his love, and the happy fruits of his love, when we can say, Thou that knowest all things knowest that we love thee. And hope maketh not ashamed; our hope, conceived by the consideration of God's love, will not disappoint us, because the love of God is shed abroad in our hearts by the Holy Ghost that is given to us, Rom 5:5. Possibly here by the love of God may be meant our love to God, which is shed abroad upon our hearts by the Holy Ghost; this is the foundation of our hope, or of our assurance that our hope will hold good at last. Or, if by the love of God be meant the sense and apprehension of his love to us, yet this must suppose or include us as lovers of him in this case; and indeed the sense and evidence of his love to us do shed abroad upon our hearts love to him; and thereupon we have confidence towards him and peace and joy in him. He will give the crown of righteousness to all that love his appearing. And we have this boldness towards Christ because of our conformity to him: Because as he is so are we in this world, Jo1 4:17. Love hath conformed us to him; as he was the great lover of God and man, he has taught us in our measure to be so too, and he will not deny his own image. Love teaches us to conform in sufferings too; we suffer for him and with him, and therefore cannot but hope and trust that we shall also be glorified together with him, Ti2 2:12. 2. It prevents or removes the uncomfortable result and fruit of servile fear: There is no fear in love (Jo1 4:18); so far as love prevails, fear ceases. We must here distinguish, I judge, between fear and being afraid; or, in this case, between the fear of God and being afraid of him. The fear of God is often mentioned and commanded as the substance of religion (Pe1 2:17; Rev 14:7); and so it imports the high regard and veneration we have for God and his authority and government. Such fear is constant with love, yea, with perfect love, as being in the angels themselves. But then there is a being afraid of God, which arises from a sense of guilt, and a view of his vindictive perfections; in the view of them, God is represented as a consuming fire; and so fear here may be rendered dread; There is no dread in love. Love considers its object as good and excellent, and therefore amiable, and worthy to be beloved. Love considers God as most eminently good, and most eminently loving us in Christ, and so puts off dread, and puts on joy in him; and, as love grows, joy grows too; so that perfect love casteth out fear or dread. Those who perfectly love God are, from his nature, and counsel, and covenant, perfectly assured of his love, and consequently are perfectly free from any dismal dreadful suspicions of his punitive power and justice, as armed against them; they well know that God loves them, and they thereupon triumph in his love. That perfect love casteth out fear the apostle thus sensibly argues: that which casteth out torment casteth out fear or dread: Because fear hath torment (Jo1 4:18) - fear is known to be a disquieting torturing passion, especially such a fear as is the dread of an almighty avenging God; but perfect love casteth out torment, for it teaches the mind a perfect acquiescence and complacency in the beloved, and therefore perfect love casteth out fear. Or, which is here equivalent, he that feareth is not made perfect in love (Jo1 4:18); it is a sign that our love is far from being perfect, since our doubts, and fears, and dismal apprehensions of God, are so many. Let us long for, and hasten to, the world of perfect love, where our serenity and joy in God will be as perfect as our love! 3. From the source and rise of it, which is the antecedent love of God: We love him, because he first loved us, Jo1 4:19. His love is the incentive, the motive, and moral cause of ours. We cannot but love so good a God, who was first in the act and work of love, who loved us when we were both unloving and unlovely, who loved us at so great a rate, who has been seeking and soliciting our love at the expense of his Son's blood; and has condescended to beseech us to be reconciled unto him. Let heaven and earth stand amazed at such love! His love is the productive cause of ours: Of his own will (of his own free loving will) begat he us. To those that love him all things work together for good, to those who are the called according to his purpose. Those that love God are the called thereto according to his purpose (Rom 8:28); according to whose purpose they are called is sufficiently intimated in the following clauses: whom he did predestinate (or antecedently purpose, to the image of his Son) those he also called, effectually recovered thereto. The divine love stamped love upon our souls; may the Lord still and further direct our hearts into the love of God! Th2 3:5.

II. As love to our brother and neighbour in Christ; such love is argued and urged on these accounts: - 1. As suitable and consonant to our Christian profession. In the profession of Christianity we profess to love God as the root of religion: "If then a man say, or profess as much as thereby to say, I love God, I am a lover of his name, and house, and worship, and yet hate his brother, whom he should love for God's sake, he is a liar (Jo1 4:20), he therein gives his profession the lie." That such a one loves not God the apostle proves by the usual facility of loving what is seen rather than what is unseen: For he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? Jo1 4:20. The eye is wont to affect the heart; things unseen less catch the mind, and thereby the heart. The incomprehensibleness of God very much arises from his invisibility; the member of Christ has much of God visible in him. How then shall the hater of a visible image of God pretend to love the unseen original, the invisible God himself? 2. As suitable to the express law of God, and the just reason of it: And this commandment have we from him, that he who loveth God love his brother also, Jo1 4:21. As God has communicated his image in nature and in grace, so he would have our love to be suitably diffused. We must love God originally and supremely, and others in him, on the account of their derivation and reception from him, and of his interest in them. Now, our Christian brethren having a new nature and excellent privileges derived from God, and God having his interest in them as well as in us, it cannot but be a natural suitable obligation that he who loves God should love his brother also.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–21. Public domain.
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Augustine of HippoAD 430
Ten Homilies on 1 John 9
Now in proportion as this man who has begun to fear the day of judgment, mortifies his members which are upon the earth, in that proportion the heavenly members rise up and are strengthened. But the heavenly members are all good works. As the heavenly members rise up, he begins to desire that which once he feared. Once he feared lest Christ should come and find in him the impious whom He must condemn; now he longs for Him to come, because He shall find the pious man whom He may crown. Having now begun to desire Christ's coming, the chaste soul which desires the embrace of the Bridegroom renounces the adulterer, becomes a virgin within by faith, hope, and charity. Now hath the man boldness in the day of judgment: he fights not against himself when he prays, "Thy kingdom come."
Augustine of HippoAD 430
Ten Homilies on 1 John 9
He tells how each may prove himself, what progress charity has made in him or rather what progress he has made in charity. For if charity is God, God is capable neither of proficiency nor of deficiency: that charity is said to be making proficiency in thee, means only that thou makest proficiency in it. Ask therefore what proficiency thou hast made in charity, and what thine heart will answer thee, that thou mayest know the measure of thy profiting. For he has promised to show us in what we may know Him, and hath said, "In this is love made perfect in us." Ask, in what? "That we have boldness in the day of judgment." Whoso hath boldness in the day of judgment, in that man is charity made perfect. What is it to have boldness in the day of judgment? Not to fear lest the day of judgment should come.
Augustine of HippoAD 430
Ten Homilies on 1 John 9
The Lord in the Gospel saith, "If ye love them that love you, what reward shall ye have? do not the publicans this?" Then what would He have us do? "But I say unto you, Love your enemies, and pray for them that persecute you." If then He bids us love our enemies, whence brings He an example to set before us? From God Himself: for He saith, "That ye may be the children of your Father which is in heaven." How doth God this? He loveth His enemies, "Who maketh His sun to rise upon the good and the bad, and raineth upon the just and the unjust." If this then be the perfection unto which God inviteth us, that we love our enemies as He loved His; this is our boldness in the day of judgment, that "as He is, so are we also in this world:" because, as He loveth His enemies in making His sun to rise upon good and bad, and in sending rain upon the just and unjust, so we, since we cannot bestow upon them sun and rain, bestow upon them our tears when we pray for them.
Augustine of HippoAD 430
Ten Homilies on 1 John 9
Some man has begun to believe in a day of judgment: if he has begun to believe, he has also begun to fear. But because he fears as yet, because he hath not yet boldness in the day of judgment, not yet is charity in that man made perfect. But for all that, is one to despair? In whom thou seest the beginning, why despairest thou of the end? What beginning do I see? That very fear. Hear the Scripture: "The fear of the Lord is the beginning of wisdom." Well then, he has begun to fear the day of judgment: by fearing let him correct himself, let him watch against his enemies, i.e. his sins; let him begin to come to life again inwardly, and to mortify his members which are upon the earth.
Augustine of HippoAD 430
Ten Homilies on 1 John 9
Thou hast heard the ground of thy boldness: "Because as He is," saith the apostle, "are we also in this world." Does he not seem to have said something impossible? For is it possible for man to be as God? I have already expounded to you that "as" is not always said of equality, but is said of a certain resemblance. For how sayest thou, As I have ears, so has my image? Is it quite so? and yet thou sayest "so, as." If then we were made after God's image, why are we not so as God? Not unto equality, but relatively to our measure. Whence then are we given boldness in the day of judgment? "Because as He is, are we also in this world." We must refer this to the same charity, and understand what is meant.
Hilary of ArlesAD 449
INTRODUCTORY COMMENTARY ON 1 JOHN
In this world we must do our best to be generous, godly, merciful and patient, imitating God as closely as we can.
Andreas of CaesareaAD 614
CATENA
Jesus said: “The ruler of this world is coming, and he shall find nothing in me.” We ought to be the same, so that nothing of this world may be found in us either.
BedeAD 735
Commentary on the Catholic Epistles
Because as He is, so are we in this world. Can a man indeed be as God? But it should be remembered what was said above, that “as” does not always refer to equality, but it refers to a certain similarity. For when you say, "As I have ears, so too does the image," is it entirely so? Yet still you say "as." So if we are made in the image of God, why are we not as God? Not in equality, but in our own measure. Therefore, confidence is given to us on the day of judgment, because as He is, so are we in this world—namely by imitating the perfection of love in the world, of which He daily provides us an example from heaven. Concerning this, the Savior in the Gospel says, "Love your enemies, and pray for those who persecute you and slander you, so that you may be children of your Father who is in heaven, who makes His sun rise on the good and the bad, and rains on the just and the unjust" (Matthew 5).
BedeAD 735
Commentary on the Catholic Epistles
In this, love is perfected with us, etc. He says how each one may test how much he has progressed in love. Whoever has confidence on the day of judgment, love is perfected in him. What is it to have confidence on the day of judgment? It is to not fear the coming of the day of judgment. For when someone first converts himself from wicked deeds by repenting, he begins to fear the day of judgment, lest, namely, when the Just Judge appears, he himself, being unjust, be condemned. However, encouraged by a good life in the process, he learns not to fear what he once feared, but rather to wish for the coming of the awaited one for all nations, hoping that he will be crowned with the saints by the merit of good actions. From where we can have confidence on the day of judgment, he explains more fully by adding:
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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