1 John 4:20

Translation
King James Version
If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?
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KJV (with Strong's)
If G1437 a man G5100 say G2036,G3754 I love G25 God G2316, and G2532 hateth G3404 his G846 brother G80, he is G2076 a liar G5583: for G1063 he that loveth G25 not G3361 his G846 brother G80 whom G3739 he hath seen G3708, how G4459 can G1410 he love G25 God G2316 whom G3739 he hath G3708 not G3756 seen G3708?
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Complete Jewish Bible
If anyone says, “I love God,” and hates his brother, he is a liar. For if a person does not love his brother, whom he has seen, then he cannot love God, whom he has not seen.
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Berean Standard Bible
If anyone says, “I love God,” but hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen.
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American Standard Version
If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, cannot love God whom he hath not seen.
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World English Bible Messianic
If a man says, “I love God,” and hates his brother, he is a liar; for he who doesn’t love his brother whom he has seen, how can he love God whom he has not seen?
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Geneva Bible (1599)
If any man say, I loue God, and hate his brother, he is a liar: for how can he that loueth not his brother whom he hath seene, loue God whom he hath not seene?
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Young's Literal Translation
if any one may say--`I love God,' and his brother he may hate, a liar he is; for he who is not loving his brother whom he hath seen, God--whom he hath not seen--how is he able to love?
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See also
1 John 3:171 John 2:91 John 4:121 John 2:41 John 2:111 Peter 1:81 John 1:6
In the KJVVerse 30,624 of 31,102

Study This Verse

SUMMARY

First John 4:20 profoundly challenges the sincerity of one's profession of love for God by asserting that such love is inextricably linked to, and evidenced by, one's love for fellow human beings. The verse exposes the inherent contradiction and hypocrisy of claiming devotion to an unseen God while simultaneously harboring animosity or indifference toward a visible brother or sister, declaring such a claimant to be a liar and highlighting the practical, relational outworking of genuine faith.

CONTEXT

  • Literary Context: This verse is a powerful culmination within a broader discourse in 1 John 4, which intensely focuses on the nature of God's love and its implications for believers. John begins by urging discernment of spirits (1 John 4:1-6), then transitions to the foundational truth that "God is love" (1 John 4:7-8). He emphasizes that God's love was supremely demonstrated by sending His Son as an atoning sacrifice (1 John 4:9-10), and that as recipients of this divine love, believers are commanded to "love one another" (1 John 4:7, 1 John 4:11). The passage then reiterates the indwelling of God through mutual love (1 John 4:12-16), the perfection of love casting out fear (1 John 4:17-19), and finally, verse 20 serves as a stark warning and a critical test of authenticity for those who claim to live in this divine love. It directly precedes John's concluding exhortation that the one who loves God must also love his brother (1 John 4:21).

  • Historical & Cultural Context: First John was likely written in the late first century CE, addressing Christian communities, possibly in Ephesus, facing internal challenges from false teachers, often identified as proto-Gnostics. These individuals often emphasized spiritual knowledge (gnosis) or mystical experiences over ethical conduct and practical love. They might have claimed a superior, direct relationship with God while neglecting the tangible responsibilities of Christian community. John's epistle, therefore, served to reinforce foundational Christian truths, including the incarnation of Christ and the ethical demands of faith. In a society where community bonds were paramount, and where the early church was forming its distinct identity, the emphasis on brotherly love (philadelphia) was not merely an abstract ideal but a practical necessity for survival, witness, and internal cohesion. The "brother" (ἀδελφός, adelphos') here refers primarily to fellow believers within the Christian community, though the principle extends to all humanity.

  • Key Themes: This verse powerfully contributes to several major theological and narrative themes within 1 John and the broader biblical canon. It underscores the Authenticity of Love, asserting that true love for God is not merely a verbal profession or an abstract theological concept, but is evidenced by concrete actions and attitudes towards others. If love for one's brother is absent, the claim of loving God is rendered false, exposing Hypocrisy. John's strong language, calling such a person a "liar," highlights the utter contradiction inherent in such a stance, emphasizing that genuine faith produces tangible fruit in relationships. The verse also presents a compelling logical argument regarding the Visible vs. Invisible: if one cannot love what is seen and tangible (a fellow human being), how can they genuinely love the unseen God? Love is inherently relational and must find its expression in the observable world. This concept echoes the two greatest commandments articulated by Jesus in Matthew 22:37-40: love God and love your neighbor. Finally, it powerfully demonstrates the Interconnectedness of Love, showing that vertical love (for God) and horizontal love (for neighbor) are inseparable; one cannot exist authentically without the other. Our relationship with God is intrinsically linked to our relationships with others.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • love (Greek, agapáō', G25): This term refers to a self-sacrificial, benevolent love that wills the good of another, often involving active demonstration rather than mere affection or emotional fondness. It is the characteristic love of God, which believers are called to emulate. In this context, it signifies a commitment to the well-being of others that stems from a divine source.
  • hateth (Greek, miséō', G3404): This word denotes not merely a dislike or indifference, but an active detestation, hostility, or persecution. It implies a profound antagonism or opposition to another person's welfare. John uses this strong contrast to highlight the absolute incompatibility between such an attitude and genuine love for God.
  • liar (Greek, pseústēs', G5583): Derived from the Greek word for "to lie" (ψεύδομαι, pseudomai'), a "liar" is a falsifier, one who speaks untruth. In John's theology, this term carries significant weight, often associated with those who deny fundamental truths about Christ or God (e.g., 1 John 2:22). Here, it signifies a fundamental dishonesty about one's spiritual state and relationship with God.

Verse Breakdown

  • "If a man say, I love God,": This opening clause sets up a hypothetical scenario, addressing the verbal profession of faith. It acknowledges that it is easy for someone to articulate a claim of devotion to God, a claim that might sound pious or spiritually profound. The Greek word for "say" (ἔπω, épō') indicates a straightforward declaration.
  • "and hateth his brother, he is a liar:": This is the stark and uncompromising counter-assertion. The conjunction "and" (καί, kaí') links the profession of love for God directly to the contradictory action of hating one's brother. John's declaration that such a person "is a liar" (ψεύστης ἐστί, pseústēs_ _estí') is a definitive judgment, exposing the profound hypocrisy and insincerity of their spiritual claim. The present tense of "is" (ἐστί, estí') indicates a settled reality, not a temporary state.
  • "for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?": This final clause provides the logical and theological rationale for John's strong condemnation. The particle "for" (γάρ, gár') introduces the explanation. It presents a rhetorical question that functions as an irrefutable argument: if love cannot be extended to a tangible, visible human being with whom one interacts directly, how can it genuinely be extended to the invisible, unseen God? The inability to love the visible demonstrates an incapacity or unwillingness to love, which fundamentally undermines any claim of loving the invisible.

Literary Devices

First John 4:20 employs several potent Literary Devices to convey its critical message. The most prominent is Antithesis, which creates a stark contrast between opposing ideas: "love God" versus "hateth his brother," and "whom he hath seen" versus "whom he hath not seen." This juxtaposition highlights the irreconcilable nature of these two states, forcing the reader to confront the contradiction. The verse also uses a powerful Rhetorical Question ("how can he love God whom he hath not seen?"). This question is not meant to be answered literally but to drive home the absurdity and impossibility of the stated claim, compelling the audience to acknowledge the logical flaw in professing love for God while hating a brother. Furthermore, John's direct declaration, "he is a liar," functions as a severe and uncompromising Pronouncement or Condemnation. While not strictly hyperbole, it is a strong, definitive statement that leaves no room for ambiguity regarding the spiritual state of such a person, underscoring the gravity of the spiritual hypocrisy being addressed.

THEOLOGICAL AND THEMATIC CONNECTIONS

The theological weight of 1 John 4:20 lies in its insistence that genuine love for God is not an ethereal, disembodied sentiment, but a practical, embodied reality that finds its primary expression in how we relate to others. This verse grounds the abstract concept of divine love in the concrete realities of human relationships, particularly within the community of faith. It teaches that our vertical relationship with God is inextricably linked to our horizontal relationships with our fellow human beings. To claim to love God while harboring hatred or indifference towards a brother is to fundamentally misunderstand the nature of God, who is love, and the very essence of the Christian faith. It reveals a disconnect between belief and behavior, indicating a spiritual state that is not truly transformed by divine love. This principle is foundational to Christian ethics and discipleship, asserting that the evidence of God's love residing in us is seen in our love for others.

REFLECTION AND APPLICATION

First John 4:20 serves as a profound and inescapable challenge for self-examination for every believer. It compels us to honestly assess whether our actions and attitudes towards others truly align with our profession of faith in God. This verse demands more than mere theological assent; it calls for a lived theology where the love we claim to have for God is tangibly expressed in compassion, forgiveness, and active benevolence towards those around us, especially within the Christian community. If "hatred"—whether active hostility, bitter resentment, or profound indifference—exists in our hearts towards a brother or sister, this verse calls for urgent repentance and a diligent pursuit of reconciliation, reflecting the very nature of God's love that we profess to embrace. It reminds us that our spiritual health and the authenticity of our devotion are not measured solely by private piety, but by the quality of our relationships and our willingness to embody God's love in the visible world.

Questions for Reflection

  • In what specific ways do my actions and attitudes towards others, particularly those I find challenging, reflect or contradict my claim to love God?
  • Are there any individuals in my life towards whom I harbor resentment, bitterness, or indifference, and what steps can I take to seek reconciliation or cultivate genuine love as a demonstration of my love for God?
  • How might my community of faith be strengthened if every member truly lived out the interconnectedness of loving God and loving one another, as described in this verse?
  • What practical steps can I take this week to intentionally demonstrate Christ-like love to someone I "see" (i.e., interact with regularly), thereby affirming my love for the God I cannot see?

FAQ

Why does John use such strong language, calling someone who claims to love God but hates their brother a "liar"?

Answer: John's use of the term "liar" (G5583, pseústēs') is not merely an insult but a profound theological indictment. In John's writings, a "liar" is someone who denies fundamental truth, particularly about God or Christ (e.g., 1 John 2:22). Here, the lie is not just a verbal falsehood but a contradiction of one's very being and professed relationship with God. If "God is love" (1 John 4:8) and His love has been poured into believers, then to hate a brother is to fundamentally misrepresent God's nature and to deny the transforming power of His love in one's own life. It signifies a profound spiritual dishonesty, revealing that the person's claim to love God is empty because the very essence of God's character (love) is absent in their visible relationships. John uses such strong language to underscore the absolute incompatibility of these two states and to emphasize the vital importance of practical love as the undeniable evidence of true faith.

CHRIST-CENTERED FULFILLMENT

First John 4:20 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He is the one who perfectly loved God the Father and perfectly loved His "brother" (humanity). Jesus did not merely profess love for God; His entire life was an act of obedience and devotion to the Father's will, culminating in His ultimate sacrifice on the cross (John 14:31). Simultaneously, Jesus demonstrated unparalleled love for humanity, His brothers and sisters, even those who hated Him. He loved the visible, the tangible, the broken, the outcast, and the sinner, laying down His life for them (John 15:13).

His command, "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another" (John 13:34), directly connects love for God with love for neighbor, making His own self-sacrificial love the standard. Jesus' life is the living answer to the rhetorical question in 1 John 4:20: He loved the unseen Father by perfectly loving the seen humanity. His ministry was characterized by compassion for the sick, fellowship with the marginalized, and forgiveness for His enemies. The very act of the incarnation—God becoming visible in human flesh—was the ultimate demonstration of love for the unseen God made manifest through love for humanity (John 1:14). Therefore, for the believer, to truly love God is to be conformed to the image of Christ, whose life perfectly harmonized vertical devotion with horizontal compassion, making genuine love for one's visible brother the undeniable fruit of an authentic relationship with the unseen God.

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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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CyprianAD 258
Treatise XII Three Books of Testimonies Against the Jews
Also in the same place: "If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? "
Augustine of HippoAD 430
ON THE TRINITY 8.11
He who does not love his brother is not in love, and he who is not in love is not in God, for God is love.
Augustine of HippoAD 430
Ten Homilies on 1 John 9
But if thou love not the brother whom thou seest, how canst thou love God whom thou seest not? Why does he not see God? Because he has not Love itself. That he does not see God, is, because he has not love: that he has not love, is, because he loves not his brother. The reason then why he does not see God, is, that he has not Love. For if he have Love, he sees God, for "Love is God:" and that eye is becoming more and more purged by love, to see that Unchangeable Substance, in the presence of which he shall always rejoice, which he shall enjoy to everlasting, when he is joined with the angels.
Augustine of HippoAD 430
Ten Homilies on 1 John 9
"If any man say, I love God." What God? wherefore love we? "Because He first loved us," and gave us to love. He loved us ungodly, to make us godly; loved us unrighteous, to make us righteous; loved us sick, to make us whole. Ask each several man; let him tell thee if he love God. He cries out, he confesses: I love, God knoweth. There is another question to be asked. "If any man say, I love God, and hateth his brother, he is a liar." By what provest thou that he is a liar? Hear. "For he that loveth not his brother whom he seeth, how can he love God whom he seeth not?"
Augustine of HippoAD 430
Ten Homilies on 1 John 9
What then? does he that loves a brother, love God also? He must of necessity love God, must of necessity love Him that is Love itself. Can one love his brother, and not love Love? of necessity he must love Love. What then? because he loves Love, does it follow that he loves God? Certainly it does follow. In loving Love, he loves God. Or hast thou forgotten what thou saidst a little while ago, "Love is God"? If "Love is God," whoso loveth Love, loveth God. Love then thy brother, and feel thyself assured. Thou canst not say, "I love my brother, but I do not love God." As thou liest, if thou sayest "I love God," when thou lovest not thy brother, so thou art deceived when thou sayest, I love my brother, if thou think that thou lovest not God. Of necessity must thou who lovest thy brother, love Love itself: but "Love is God:" therefore of necessity must he love God, whoso loveth his brother.
Augustine of HippoAD 430
Ten Homilies on 1 John 9
Only, let him run now, that he may at last have gladness in his own country. Let him not love his pilgrimage, not love the way: let all be bitter save Him that calleth us, until we hold Him fast, and say what is said in the Psalm: "Thou hast destroyed all that go a-whoring from Thee" -and who are they that go a-whoring? they that go away and love the world: but what shall thou do? he goes on and says:-"but for me it is good to cleave to God." All my good is, to cling unto God, freely. For if thou question him and say, For what dost thou cling to Him? and he should say, That He may give me-Give thee what? It is He that made the heaven, He that made the earth: what shall He give thee? Already thou are cleaving to Him: find something better, and He shall give it thee.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 26
Why then is it first given to the disciples on earth, and afterward sent from heaven, unless because there are two precepts of charity, namely the love of God and the love of neighbor? The Spirit is given on earth so that the neighbor may be loved; the Spirit is given from heaven so that God may be loved. Therefore, just as there is one charity and two precepts, so there is one Spirit and two givings. First from the Lord standing on earth, afterward from heaven, because in the love of neighbor one learns how to arrive at the love of God. Hence the same John says: He who does not love his brother whom he sees, how can he love God whom he does not see?
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 30
Hence it is that, as we have already said in another sermon, the same Spirit is read to have been given to the disciples twice: first by the Lord while dwelling on earth, afterward by the Lord presiding from heaven. On earth, indeed, he is given that neighbor may be loved; from heaven, truly, that God may be loved. But why first on earth, afterward from heaven, unless it is plainly given to understand that, according to John's voice, "He who does not love his brother whom he sees, how can he love God whom he does not see?" Therefore let us love our neighbor, brothers; let us love him who is near us, that we may be able to arrive at the love of him who is above us.
BedeAD 735
Commentary on the Catholic Epistles
For he who does not love his brother, etc. He who loves his brother loves God. It is necessary to love God in order to love love itself. For God is love. And lest anyone dare to say: "And what does it hinder to love God, even if I do not love my brother?" it is rightly added:
BedeAD 735
Commentary on the Catholic Epistles
If anyone says, ‘I love God,’ etc. How do you prove that he is a liar? Listen:
OecumeniusAD 990
Commentary on 1 John
We love him, because he first loved us. If anyone says, "I love God," and hates his brother, he is a liar. For he who does not love his brother whom he has seen, how can he love God whom he has not seen? And this commandment we have from him, that he who loves God must love his brother also.
"If anyone says, 'I love God.'" Where John shows with compelling reasons that love is transmitted from God to us, and from us to God, he adds again that if God has loved us in this way, we also must love one another: now referring again to this matter, he says that because it is our duty to love our brother, we fulfill the obligation by referring to the example of God's love for us, which we also return to God: it is necessary, he says, to love our brother exceptionally, as the most perfect sign of love towards God. For if this is not the case, neither would our love towards God be preserved, since the obligation that exists between us is interceding, which we have contracted out of love towards God.
"For he who does not love his brother." Moreover, he adds a most effective saying to convince those who attempt to corrupt divine love, saying: Love, in any case, consists of the habitual relations towards one another: relations, however, has the aspect of a brother, and from this, it is especially gathered to that love. If this is true, whoever does not act on what more strongly attracts to love, and does not love the brother whom he sees, how can he claim to love God whom he does not see, with whom he has neither conversed nor can be perceived in any sense, how will he be found to be truthful? Therefore, if anyone shamelessly says that he loves God, but hates his brother, is he not found not only to corrupt divine love but also to be a transgressor of His command? Of whom? Of Him who says: "By this all will know that you are my disciples, if you have love for one another." (Jn. 13:35) Therefore, whoever loves God, and claims to be His disciple, must also love his brother according to His command.
JB LightfootAD 1889
Christian Life in the Second and Third Centuries, Lecture 2
But I cannot dismiss this subject without calling your attention to the practical measures which flowed immediately from these gatherings for worship. The collection of alms to be distributed to the orphan and the prisoner, to the sick and the stranger, is regarded by Justin as an inseparable part of divine service. His narrative seems to put in a working shape the Apostle's maxim, "He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" (1 John 4:20) Without practical benevolence there can be no true worship. "He prayeth best who loveth best."
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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