Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. This verse defines authentic love by contrasting its source and demonstrating its nature. "Herein is love" (en toutō estin hē agapē) points to love's true definition and demonstration—not in abstract concept but in concrete historical action. John immediately establishes that love's initiative lies with God, not humanity: "not that we loved God, but that he loved us."
This demolishes any notion that our love for God is the foundation of relationship. We didn't seek God; He sought us (Romans 5:8, "while we were yet sinners, Christ died for us"). Our love is responsive, not initiatory. This eliminates human boasting and grounds salvation entirely in God's grace. Sinners dead in trespasses don't naturally love God—they're hostile to Him (Romans 8:7). Only God's prevenient love makes our love possible.
The demonstration of God's love follows: "and sent his Son to be the propitiation for our sins." "Sent" (apesteilen) echoes the incarnation's purposefulness—the Father sent the Son on a saving mission (cf. John 3:16). "Propitiation" (hilasmon) is crucial: Christ's death satisfied God's wrath against sin, turning aside deserved judgment. This isn't pagan appeasement of angry deity by frightened humans, but God Himself providing the sacrifice that satisfies His own justice. Love and justice meet at the cross—God's love provided what His justice required. This propitiatory sacrifice "for our sins" (peri tōn hamartiōn hēmōn) dealt definitively with sin's penalty, providing complete redemption.
Historical Context
The concept of propitiation was familiar in the ancient world through pagan sacrifices intended to appease angry gods. However, biblical propitiation is fundamentally different: God Himself provides the sacrifice. In pagan systems, humans offer sacrifices to placate divine anger. In Christianity, God sends His own Son as the sacrifice that satisfies His holy justice. This demonstrates both God's righteousness (He doesn't simply overlook sin) and His love (He provides the payment Himself).
Old Testament sacrifices foreshadowed this—the Day of Atonement's kapporeth (mercy seat) where blood was sprinkled to atone for sin (Leviticus 16). Romans 3:25 identifies Christ as the ultimate hilastērion (propitiation/mercy seat). Hebrews develops this extensively: Christ's once-for-all sacrifice supersedes the repeated, insufficient animal sacrifices.
Liberal theology often rejects propitiation, viewing it as divine child abuse or portraying God as vindictive. But Scripture insists God's wrath against sin is real and must be satisfied—not arbitrarily dismissed. The Father sending the Son wasn't abuse; it was the Trinity's unified plan of redemption. The Son willingly offered Himself (John 10:18). God's love is demonstrated precisely in providing propitiation Himself rather than demanding it from helpless sinners.
Questions for Reflection
How does recognizing God's initiative in love (not ours) transform our understanding of salvation?
Why was propitiation (satisfying God's wrath) necessary? Couldn't God simply forgive without payment?
How does the cross demonstrate both God's love and His justice simultaneously?
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Analysis & Commentary
Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. This verse defines authentic love by contrasting its source and demonstrating its nature. "Herein is love" (en toutō estin hē agapē) points to love's true definition and demonstration—not in abstract concept but in concrete historical action. John immediately establishes that love's initiative lies with God, not humanity: "not that we loved God, but that he loved us."
This demolishes any notion that our love for God is the foundation of relationship. We didn't seek God; He sought us (Romans 5:8, "while we were yet sinners, Christ died for us"). Our love is responsive, not initiatory. This eliminates human boasting and grounds salvation entirely in God's grace. Sinners dead in trespasses don't naturally love God—they're hostile to Him (Romans 8:7). Only God's prevenient love makes our love possible.
The demonstration of God's love follows: "and sent his Son to be the propitiation for our sins." "Sent" (apesteilen) echoes the incarnation's purposefulness—the Father sent the Son on a saving mission (cf. John 3:16). "Propitiation" (hilasmon) is crucial: Christ's death satisfied God's wrath against sin, turning aside deserved judgment. This isn't pagan appeasement of angry deity by frightened humans, but God Himself providing the sacrifice that satisfies His own justice. Love and justice meet at the cross—God's love provided what His justice required. This propitiatory sacrifice "for our sins" (peri tōn hamartiōn hēmōn) dealt definitively with sin's penalty, providing complete redemption.