Book of 1 John Chapter 4 Vs. 9

 God Is Love

1 John 4:9 "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him."

John introduces the reader to the second of 5 reasons why Christians love to follow the supreme example of God's sacrificial love in sending His Son for us. The judgment of sin on the cross was the supreme example of God's love, for He poured out His wrath on His beloved Son in place of sinners (John 3:14-16; Rom. 5:8; 2Cor. 5:21; Eph. 5:1-2).

In this was... The giving of God’s only begotten Son is the fullest proof of the infinite love of God and that all men can find full mercy (1Jhn. 4:9-10; John 3:16).

manifested the love... shewed (ἐφανέρωσεν)

This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12, 16:14; John 1:31; 2:11; 1Pet. 1:20; 1Jhn. 1:2). Of the works of Christ (John 2:11; 9:3; 1Jhn. 3:5). Of Christ in redemption (1Jhn. 3:5). Of Christ in His second coming (1Jhn. 2:28). Of Christ in glory (1Jhn. 3:2; Col. 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Rom. 1:19). Of His manifestation in Christ (1Tim. 3:16). Of His righteousness (Rom. 3:21). Of His love (1Jhn. 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2Cor. 3:3; 5:11). In the judgment (2Cor. 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested.

Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με He that sent me (John 4:34; 6:38; 9:4; 12:44, etc.): ὁ πέμψας με πατήρ the Father that sent me (John 5:37; 8:18; 12:49, etc.): with the verb ἀποστέλλω to send as an envoy, with a commission; God sent ἀπέστειλεν His Son (John 3:17; 10:36; 1Jhn. 4:10; compare John 6:57; 7:29; 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ἧλθεν, John 1:11; this is He that came ὁ ἐλθὼν, 1Jhn. 5:6. Came forth ἐξῆλθον; John 8:42; 16:27, 16:28; 17:8. As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ἐλήλυθεν, John 3:19. Jesus Christ is come ἐληλυθότα, 1Jhn. 4:2. Compare John 5:43; 12:46; 18:37). In two instances with ἥκω I am come, John 8:42; 1Jhn. 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ἔρχομαι, John 8:14; compare John 14:3, 14:18, 14:28; also Jesus Christ coming ἐρχόμενον, 2Jhn. 1:7. With reference to the form: in flesh σάρξ. See John 1:14; 1Jhn. 4:2; 2Jhn. 1:7. With reference to men, Christ was manifested 1Jhn. 1:2; 3:5, 3:8; John 1:31; 21:1, 21:14.

toward us (ἐν ἡμῖν)

Wrong. Not “among us,” as John 1:14, nor “in us;” but as Rev., in margin, in our case.

sent (ἀπέσταλκεν)

John describes the incarnation as a sending, more frequently than in any other way. Ἁποστέλλω is to send under commission, as an envoy. The perfect tense, hath sent, points to the abiding results of the sending. See on 1Jhn. 3:5.

only begotten Son... Over half of the New Testament's uses of this term are by John (e.g. John 1:14, 18; 3:16, 18). John always uses it of Christ to picture His unique relationship to the Father, His pre-existence, and His distinctness from creation.

his only begotten Son (τὸν υἱὸν αὐτοῦ τὸν μονογενῆ)

Lit., His Son, the only begotten (Son). A mode of expression common in John, enlarging upon the meaning of a noun by the addition of an adjective or a participle with the article. See 1Jhn. 1:2; 2:7, 2:8, 2:25; 5:4; John 6:41, 6:44, 6:50, 6:51; 15:1, etc. Rev., “from the Father.” The glory was like, corresponds in nature to, the glory of an only Son sent from a Father. It was the glory of one who partook of His divine Father's essence; on whom the Father's love was visibly lavished, and who represented the Father as His ambassador. The word μονογενής, only begotten (De Wette and Westcott, “only born”) is used in the New Testament of a human relationship (Luke 7:12; 8:42; 9:38). In the Septuagint it answers to darling, Hebrew, only one, in Psm. 21:20, A.V. Psm. 22:20; and to desolate in Psm. 24:16, A.V. Psm. 25:16. With the exception of the passages cited above, and Heb. 11:17, it occurs in the New Testament only in the writings of John, and is used only of Christ. With this word should be compared Paul's πρωτότοκος, first born (Rom. 8:29; Col. 1:15, 1:18), which occurs but once in John (Rev. 1:5), and in Heb. 1:6; 11:28; 12:23. John's word marks the relation to the Father as unique, stating the fact in itself. Paul's word places the eternal Son in relation to the universe. Paul's word emphasizes His existence before created things; John's His distinctness from created things. Μονογενής distinguishes between Christ as the only Son, and the many children τέκνα of God; and further, in that the only Son did not become γενέσθαι such by receiving power, by adoption, or by moral generation, but was ἦν such in the beginning with God. The fact set forth does not belong to the sphere of His incarnation, but of His eternal being. The statement is anthropomorphic and therefore cannot fully express the metaphysical relation.

Of the Father is properly rendered by Rev., “from the Father,” thus giving the force of παρά (see from God, John 1:6). The preposition does not express the idea of generation, which would be given by ἐκ or by the simple genitive, but of mission - sent from the Father, as John from God (see John 6:46; 7:29; 16:27; 17:8). The correlative of this is John 1:18, “who is in the bosom εἰς τὸν κόλπον of the Father;” literally, “into the bosom,” the preposition εἰς signifying who has gone into and is there; thus viewing the Son as having returned to the Father (but see on John 1:18). Ref. see on John 1:14.

The term emphasizes the uniqueness of Christ, as the only one of His kind. It was He whom the Father sent into the world as the greatest gift ever given (John 17:3; 2 Cor. 8:9) so that we might have life eternal (John 3:14-15; 12:24).

God loved all of mankind, one at a time from the very beginning. If He did not, why would He have bothered to create us in the first place? The greatest love ever shown was the love of God for us, when He sent His only begotten Son to save us from our sin and from ourselves. Truly our life is hidden in Jesus. Jesus is eternal Life.

If one wishes to know how God has demonstrated His love, he need only look at the fact that God sent His One and only Son into the world that we might obtain eternal life thereby One and only translates monogenē, only born one, which also is used in John 1:14, 1:18; 3:16.)

If we have Jesus, we have eternal Life.