God Is Love
To know this love gives us perfect confidence to stand before the Judge of the world on judgment day. Perfect love knows no fear. Fear is the opposite of faith. When this love and faith becomes more and more, we become more like Jesus every day. The world will be able to see Jesus in us, when this happens.
1 John 4:18 "There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love."
There is...
ἐστί
estí; pres. act. indic. 3d person sing. of eimí, to be. He (she, it) is.
no...
οὐ
ou and ouk / ouch (before a vowel i.e., aspirated), neg. particle. Usually without an accent, but written ou when standing alone or at the end of a sentence. Not, no, expressing direct and full negation, independently and absolutely, and hence, objectively. This differs from mḗ which implies a conditional and hypothetical neg., and is, thus, subjective.
(I) Before a verb where it renders the verb and proposition neg. in respect to the subject.
(A) Generally (Mat. 1:25; Mark 3:26; 14:68; Luke 6:43-44; John 1:10-11; 8:50; Acts 2:15, 2:34; Rom. 3:11; Rev. 2:2-3).
(B) With the fut. 2d person in prohibitions, where the neg. fut. thus stands for a neg. imper., precisely as in the Eng. "thou shalt not," which is stronger than the direct imper., "do it not" (a.t. Mat. 6:5). Elsewhere only in citations from the Sept. and Hebr. (Luke 4:12 cf. Deu. 6:16; Acts 23:5 cf. Exo. 22:28; 1Cor. 9:9 cf. Deu. 25:4). So also from the law (Mat. 5:21, 5:27; Rom. 7:7; 13:9).
(C) Where the subj. is pás, every, whosoever, or heis, one, and ou is joined with the verb. Thus pás . . . ou or ou . . . pás is equivalent to oudeís, not one, none. So Mat. 24:22 means all flesh would not be saved, i.e., no flesh would be saved (Mark 13:20; Luke 1:37; Rom. 3:20; 1Cor. 15:51; Gal. 2:16; Eph. 5:5; 2Pet. 1:20; 1Jn. 2:21; Rev. 22:3). Also heís . . . ou, not one, none (Mat. 10:29), hén . . . ou (Luke 12:6).
(D) Where ou with its verb is followed by allá, but, i.e., ou . . . allá (Mat. 9:12; 15:11; John 7:16; 1Cor. 7:10). In other passages some think that ou is to be taken in a modified or comparative sense, meaning not so much as, but this is unnecessary, e.g., Mat. 10:20 means "it is not you at all who speaks, but the Spirit" (a.t.). This is far more specific than "it is not so much you as the Spirit" (a.t. see John 12:44). Also ouch hóti . . . all’ hóti (John 6:26; 12:6; 1Jn. 4:10).
(E) Sometimes ou stands in a conditional sentence after ei, if, a particle of conditionality, where the usual neg. is mḗ, not, subj. and conditional.
(F) As strengthened by other neg. particles, e.g., mḗou only in interrogatives. Ou mḗ as an intens. neg. Strengthened also by comparison of ou, e.g., ouk oudé, not even (Luke 18:13). Ouk oudeís, ouk oudén means no one whatsoever, nothing at all (see Mark 5:37; Luke 4:2; 23:53; John 6:63; 8:15; Rom. 3:10; 2Cor. 11:9).
Nine Ingredients of Divine Love:
1. Patience—love passive: no hurry; suffers long; bears, believes, hopes, and endures all things (1Cor. 13:4,13:7)
2. Kindness—love in action: never acts rashly or insolently; not inconsistent, puffed up, or proud (1Cor. 13:4)
3. Generosity—love in competition: not envious or jealous (1Cor. 13:4)
4. Humility—love in hiding: no parade; no airs; works then retires (1Cor. 13:4)
5. Courtesy—love in society: does not behave unseemly; always polite; at home with all classes; never rude or discourteous (1Cor. 13:5)
6. Unselfishness—love in essence: never selfish, sour, or bitter; seeks only good of others; does not retaliate or seek revenge (1Cor. 13:5)
7. Good temper—love in disposition: never irritated; never resentful (1Cor. 13:5)
8. Righteousness—love in conduct: hates sin; never glad when others go wrong; always gladdened by goodness to others; always slow to expose; always eager to believe the best; always hopeful, always enduring (1Cor. 13:6-7)
9. Sincerity—love in profession: never boastful and conceited; not a hypocrite; always honest; leaves no impression but what is strictly true; never self-assertive; does not blaze out in passionate anger, nor brood over wrongs; always just, joyful, and truthful; knows how to be silent; full of trust; always present.
Perfect...
τέλειος
téleios; fem. teleía, neut. téleion, adj. from télos, goal, purpose. Finished, that which has reached its end, term, limit; hence, complete, full, wanting in nothing.
(I) Generally (Jas. 1:4, 1:17, 1:25; 1Jn. 4:18 cf. Heb. 9:11; Sept.: Exo. 12:5). Figuratively, in a moral sense, of persons (Mat. 5:48 cf. Luke 6:36; Mat. 19:21; Col. 1:28; 4:12; Jas. 1:4; 3:2); the will of God (Rom. 12:2; Sept.: Gen. 6:9; 1Kgs. 11:4). When used in a moral sense referring to God's expectation of us, it means completely blameless. A "perfect gift" in Jas. 1:17 means one that has all the necessary qualities. In Jas. 1:4, "that ye may be perfect" means that you may keep yourself "unspotted from the world." It has a similar meaning in Mat. 5:48; 19:21; Rom. 12:2; Col. 1:28; 4:12; Jas. 3:2.
(II) Specifically of persons meaning full age, adulthood, full-grown, of persons, meaning full-grown in mind and understanding (1Cor. 14:20); in knowledge of the truth (1Cor. 2:6; Php. 3:15; Heb. 5:14); in Christian faith and virtue (Eph. 4:13). In the neut. tó téleion means the final destination of the believer, that is, heaven (1Cor. 13:10, as contrasted to the full age in knowledge and understanding in 1Cor. 13:11). This image of fully completed growth as contrasted with infancy and childhood underlies the ethical use of téleioi, being set over against the babes in Christ (1Cor. 2:6; 14:20; Eph. 4:13-14; Php. 3:15; Heb. 5:14).
(III) Téleios can be used in a relative or absolute sense (Mat. 5:48; 19:21). God's perfection is absolute; man's is relative. The téleios is one who has attained moral maturity, the goal for which he was intended, namely, to be a man obedient in Christ.
(IV) Tó téleion, perfect, in the neut. means the complete one in contrast with tó ek mérous (ek, of; mérous, a part), that which is in part. Tó téleion, therefore, indicates the ultimate goal of heavenly perfection as contrasted with the immediate and merely partial experience of saints on earth (1Cor. 13:10). In 1Jn. 4:18 hēteleía agápē, love), the perfect love, means the love which is mature, not lacking boldness or confidence and therefore not hampered by the insecurity or anxiety which are characteristic of immature love.
(V) Also generally, it means what is renowned or preeminent (Heb. 9:11; Jas. 1:25).
Deriv.: teleiótēs, completeness, perfection; teleióō, to complete, perfect; teleíōs, completely, without wavering, to the end.
Syn.: ártios, fitted, complete, perfect; plḗrēs, complete, full; mestós, full; ámemptos, irreproachable, blameless; áptaistos, not stumbling, without transgression; holóklēros, entire, whole. Téleios is not to be confused with anamártētos, without sin or sinless.
Ant.: endeḗs, lacking, deficient.
love...
ἀγάπη
agápē; gen. agápēs, fem. noun from agapáō, to love. Love, affectionate regard, goodwill, benevolence. With reference to God's love, it is God's willful direction toward man. It involves God doing what He knows is best for man and not necessarily what man desires. For example, John 3:16 states, "For God so loved ēgápēsen the world, that he gave." What did He give? Not what man wanted, but what God knew man needed, i.e., His Son to bring forgiveness to man.
In the pl., agápai, love feasts, public banquets of a frugal kind instituted by the early Christian church and connected with the celebration of the Lord's Supper. The provisions were contributed by the more wealthy individuals and were made common to all Christians, whether rich or poor, who chose to partake. Portions were also sent to the sick and absent members. These love feasts were intended as an exhibition of that mutual love which is required by the Christian faith, but as they became subject to abuses, they were discontinued.
casteth...
βάλλω
bállō; fut. balṓ, fut. pass. blēthḗsomai, 2d aor. ébalon., aor. pass. eblḗthēn, perf. béblēka, perf. pass. béblēmai. To cast off or to bring, to carry. The verb in all its applications retains the idea of impulse. To cast, throw.
(I) To cast lots (Mat. 27:35; Mark 15:24; Luke 23:25; Sept.: 1Sam. 14:42; Neh. 10:34; 11:1). Spoken of a tree, to cast its fruit (Rev. 6:13). To cast oneself, and with kátō, down, to cast oneself down (Mat. 4:6; Luke 4:9). Followed by the dat. as in Mat. 15:26; Mark 7:27, to cast to or before anyone; Mat. 25:27, to put out or place out money with the brokers. When used with different prep. and particles, the meaning is altered accordingly, but with the idea of throwing always maintained.
out...
ἔξω
éxō; adv. of place, from ek, out. Also a prep. with a gen., out, without. Out, without, as opposed to within.
(I) Of place where, without, out of doors, after verbs not implying motion, as to stand (Mat. 12:46-47; 26:69; Mark 3:31-32; John 18:16, "Peter stood near the door outside" [a.t.]). Generally, outside a place or city, abroad (Mark 1:45; Luke 1:10; Rev. 22:15; Sept.: Gen. 24:31; Ezra 10:13). With the def. art., hoi éxō used as an adj., external, those without (Acts 26:11, "even to foreign cities" [a.t.]; Sept.: 2Kgs. 16:18). Metaphorically, of those not belonging to one's society, church, i.e., not Christians (1Cor. 5:12-13; Col. 4:5; 1Th. 4:12). Of those not belonging to the number of the apostles (Mark 4:11). In 2Cor. 4:16, "our outward man," meaning the body. As a prep. followed by the gen., out of, outside of (Luke 13:33, "outside of Jerusalem" [a.t.]; Heb. 13:11-13).
(II) Of place, whither, out, forth, out of doors, from a place, after verbs implying motion or direction (Mat. 5:13, "but to be cast out"; Mat. 13:48; Luke 14:35; John 11:43 "come forth"; John 19:4, "I bring him forth to you"; Acts 5:34, "to put the apostles out" [a.t.]; Acts 16:30, "brought them out"; 1Jn. 4:18). Also after verbs of motion, compounded with ek, out of as exágō, to bring forth (Luke 24:50); exérchomai, to come out (Mat. 26:75; John 19:5); ekbállō, to cast out, send forth (Luke 8:54; Acts 9:40). As a prep. followed by the gen. (Mat. 21:17, 21:39; Mark 5:10; 8:23; Acts 4:15; 14:19).
Deriv.: éxōthen, from without; exṓteros, outer.
Syn.: ektós, outside.
Ant.: entós, inside, within; ésō, within, inside; ésōthen, from within.
fear... see above.
because...
ὅτι
hóti; conj. That (demonstrative), because (causal). Originally it was the neut. of hóstis. As a demonstrative it stands particularly for toúto hó, ti (toúto, this; hó ti, that which), this which, introducing the object, contents, or argument to which the preceding words refer. As a causal, it is particularly equivalent to diá, for) toúto, for this reason, assigning the cause, motive, ground of something, "that, because." Construed in the NT with the indic. before the inf. (Acts 27:10).
fear... see above.
hath...
ἔχω
échō; imperf. eíchon, fut. héxō, 2d aor. éschon, perf. éschēka. To have, to hold, i.e., to have and hold, implying continued possession, trans.
(I) Particularly and primarily to have in one's hands, to hold in the hand (Rev. 1:16; 6:5; 10:2; 17:4). By implication (Mat. 26:7; Heb. 8:3; Rev. 5:8; 6:2; 8:3, 8:6; 9:14).
(II) Generally and most frequently, to have, to possess externally.
torment...
κόλασις
kólasis; gen. koláseōs, fem. noun from kolázō, to punish. Punishment (Mat. 25:46), torment (1Jn. 4:18), distinguished from timōría, punishment, which in Class. Gr. has the predominating thought of the vindictive character of the punishment which satisfies the inflicter's sense of outraged justice in defending his own honor or that of the violated law. Kólasis, on the other hand, conveys the notion of punishment for the correction and bettering of the offender. It does not always, however, have this strict meaning in the NT. In Mat. 25:46, kólasis aiṓnios, eternal, does not refer to temporary corrective punishment and discipline, but has rather the meaning of timōría, punishment because of the violation of the eternal law of God. It is equivalent to géenna, hell, a final punishment about which offenders are warned by our Lord (Mark 9:43-48). In this sense it does not have the implication of bettering one who endures such punishment. In kólasis, we have the relationship of the punishment to the one being punished while in timōría the relationship is to the punisher himself.
Syn.: ekdíkēsis, vengeance; epitimía, penalty; díkē, the execution of a sentence.
Ant.: áphesis, forgiveness, dismissal, release; apolútrōsis, redemption, deliverance; páresis, a passing by of death or sin.
It is impossible to please God, if we fear. Fear is of the devil. Faith is of God. When we are overwhelmed by the love of God for us and our love for God, there is no place for fear. If God loves us, He will take care of us. We have nothing to fear.
Those who are overcome with fear, have not experienced that perfect peace that comes from the perfection of our love for God and His love for us.
He that feareth... The one who dreads judgment has a reason to fear. His love is not perfect. He must purify himself, as in 1Jn. 1:7; 3:1-10; 5:1-18. One should have Godly fear (Psm. 2:11; 15:4; 19:9; 34:7-11; 85:9; 103:11; Pro. 1:7; 3:7; 8:13; 14:27; 2Cor. 7:1). The ungodly do not have this kind of fear (Psm. 36:1; 55:19; Rom. 3:18).
φοβέω
phobéō; contracted phobṓ, fut. phobḗsō, from phóbos, fear. To put in fear, terrify, frighten. In the Class. Gr., to cause to run away. In the NT, only in the mid. phobéomai (contracted phoboúmai), aor. pass. ephobḗthēn and fut. pass. phobēthḗsomai, meaning particularly to become fearful, afraid, terrified.
(I) Particularly and generally in various constructions:
(A) Intrans. and in an absolute sense (Mark 5:36, "Be not afraid"; Luke 1:13, 1:30; Rom. 13:4); in the pl., as a command not to fear (Mat. 14:27; Mark 6:50); "they were afraid" (Mark 10:32, 16:8); "he was afraid" (Mat. 14:30); "greatly afraid" (a.t. [Mat. 17:6; 27:54]); "I shall not be afraid" (a.t. Sept.: Psm. 118:6). See Gen. 15:1; 50:19; Exo. 2:14. Followed by the acc. of a cognate noun (1Pet. 3:14, fear not the fear which they would inspire and instigate; see 1Pet. 3:6). Emphatically (Mark 4:41; Luke 2:9).
(B) Trans. with the acc. of person (Mat. 10:26; 14:5; Mark. 12:12; Luke 20:19; John 9:22; Acts 9:26; Rom. 13:3; Gal. 2:12; Sept.: Num. 21:34; Deu. 3:2); followed by the acc. of thing (Heb. 11:23, 11:27; Rev. 2:10).
(C) Followed by apó, from, with a gen., to fear because of something or someone (Mat. 10:28; Luke 12:4; Sept.: Lev. 26:2; Deu. 1:29; Psm. 3:5).
(D) Followed by mḗ, not, lest (Acts 27:17; see mḗ, II). Followed by mḗpōs, lest somehow (Acts 27:29; 2Cor. 11:3; 12:20; Gal. 4:11, "as to you" [a.t.]). Followed by mḗpote, lest at any time (Heb. 4:1; Sept.: Gen. 32:11).
(E) Followed by the inf., to fear to do something, hesitate (Mat. 1:20; 2:22; Mark 9:32; Luke 9:45; Sept.: Gen. 19:30; 46:3; Exo. 34:30).
is not... see no above.
Made perfect...
τελειόω
teleióō; contracted teleiṓ, fut. teleiṓsō, from téleios, complete, mature. To complete, make perfect by reaching the intended goal. Trans.:
(I) Particularly with the meaning to bring to a full end, completion, reaching the intended goal, to finish a work or duty (John 4:34; 5:36; 17:4). In the mid. with the implication of érgon, work (Luke 13:32); of a race (drómon) or course (Acts 20:24). In the perf. mid. pass. with drómon implied (Php. 3:12, not that I have already completed my course [cf. Acts 20:14 and in katalambánō, to attain, II]; Sept.: 2Chr. 8:16). Of time (Luke 2:43); of prophecy, fulfilled (John 19:28).
(II) Metaphorically meaning to make perfect although not faultless but bringing to a state of completion or fulfillment.
(A) Generally (John 17:23, "that they may be [perfectly or completely united in] one"; 2Cor. 12:9, "my power shows itself perfect in weakness" [a.t.], meaning that it appears as a need arises; Jas. 2:22; 1Jn. 2:5; 4:12, 4:17-18).
(B) In the epistle to the Hebrews, teleióō is used in a moral sense meaning to make perfect, to fully cleanse from sin, in contrast to ceremonial cleansing. Moral expiation is the completion or realization of the ceremonial one (Heb. 7:19, the Mosaic Law could make no perfect moral expiation [cf. Heb. 7:11]; 10:14). Of persons (Heb. 9:9) which could never make someone perfect, meaning true moral expiation so as to satisfy the offerer's conscience (Heb. 10:1, 10:14); also to bring to a perfect state of blessedness and glory so as to win and receive the prize (cf. above I); also of Christ as exalted to be head over all things (Heb. 2:10; 5:9; 7:28); of saints advanced to glory (Heb. 11:40; 12:23).
in... see above.
love... see above.
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