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?
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? John exposes the impossibility of claiming to love God while hating fellow believers. "If a man say, I love God, and hateth his brother" (ean tis eipē hoti agapō ton theon kai ton adelphon autou misē)—the present tenses indicate ongoing states: claiming to love God while simultaneously hating one's brother. This describes religious profession contradicted by loveless living.
"He is a liar" (pseustēs estin)—blunt condemnation. Pseustēs means liar, one who speaks falsehood. There's no diplomatic softening—claiming love for God while hating believers is a lie, demonstrating false profession. John uses similarly stark language throughout the epistle (1:6, 10; 2:4, 22), showing that genuine Christianity involves truth, not mere sentimentality.
"For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" (ho gar mē agapōn ton adelphon autou hon heōraken ton theon hon ouch heōraken ou dynatai agapein). The logic is irrefutable: if you cannot love your visible, tangible brother, how can you possibly love the invisible God? The perfect tenses emphasize permanent states—the brother you have seen and continue seeing, the God you have not seen and cannot see (in His essential glory). Loving the visible should be easier than loving the invisible; if we fail at the easier task, we certainly fail at the harder. The test is conclusive—love for fellow believers evidences love for God; hatred proves such claims false.
Historical Context
This principle appears throughout Scripture. Jesus taught that the second greatest commandment (love your neighbor) is like the first (love God) and summarizes the law with these two (Matthew 22:37-40). James condemned honoring rich while despising poor as violating love's royal law (James 2:8-9). Paul taught that love fulfills the law (Romans 13:8-10). The consistent biblical witness is that vertical love for God must manifest in horizontal love for others, particularly fellow believers.
The early church's mutual love was both a distinguishing mark and a evangelistic tool. Tertullian recorded pagans saying, "See how they love one another." Yet even in apostolic times, divisions and lovelessness plagued churches (1 Corinthians 1-4, James 2, 3 John). John's stark declaration that hating brothers while claiming to love God makes one a liar addressed this persistent problem. It challenges every generation of Christians to examine whether profession matches practice.
Questions for Reflection
How can you honestly evaluate whether you truly love God when your love for fellow believers (visible evidence) is imperfect?
What hatred or deep dislike of fellow Christians exists in your heart that exposes your claim to love God as potentially false?
Why is loving visible brothers a necessary test and evidence of loving the invisible God rather than an optional addition?
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Analysis & Commentary
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? John exposes the impossibility of claiming to love God while hating fellow believers. "If a man say, I love God, and hateth his brother" (ean tis eipē hoti agapō ton theon kai ton adelphon autou misē)—the present tenses indicate ongoing states: claiming to love God while simultaneously hating one's brother. This describes religious profession contradicted by loveless living.
"He is a liar" (pseustēs estin)—blunt condemnation. Pseustēs means liar, one who speaks falsehood. There's no diplomatic softening—claiming love for God while hating believers is a lie, demonstrating false profession. John uses similarly stark language throughout the epistle (1:6, 10; 2:4, 22), showing that genuine Christianity involves truth, not mere sentimentality.
"For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" (ho gar mē agapōn ton adelphon autou hon heōraken ton theon hon ouch heōraken ou dynatai agapein). The logic is irrefutable: if you cannot love your visible, tangible brother, how can you possibly love the invisible God? The perfect tenses emphasize permanent states—the brother you have seen and continue seeing, the God you have not seen and cannot see (in His essential glory). Loving the visible should be easier than loving the invisible; if we fail at the easier task, we certainly fail at the harder. The test is conclusive—love for fellow believers evidences love for God; hatred proves such claims false.