Commentary on “perfect love casts out fear” (1 John 4:18)

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1 John 4:17-18 (RSVCE)

17 In this is love perfected with us, that we may have confidence for the day of judgment, because as he is so are we in this world. 18 There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and he who fears is not perfected in love.

A Catholic Commentary on Holy Scripture (Bernard Orchard):

Verse 15–17. By faith and love we are united to God and to one another, and if we perfect ourselves in love, we need not fear the day of judgement.

Verse 18. Just as love unites two persons, so fear separates them. There is a servile fear of God that is incompatible with perfect charity. This looks only to the punishment, and he who is influenced solely by it fears to approach a just God. He fears the punishment more than the fact of offending God. Such ‘fear is not in charity’. There is also a filial fear of God, which considers only that sin is an offence against God. Such fear springs from love and is wholesome.

The Ignatius Catholic Study Bible New Testament (Scott Hahn):

4:18 love casts out fear: The more we love God and one another, the more our ability to love increases and the closer we draw to the Source of love (4:7). Over time, the exercise of charity instills a sense of moral security that expels anxiety about our fate at the final Judgment (2:28; 4:17).

The Navarre Bible Study:

4:17-18. The perfection of charity shows itself in serene confidence in God and consequent absence of fear. Love is perfected “in us”, as a gratuitous gift from God, but it can also be said that it grows with us, thanks to our free response to grace. Confidence for the day of judgment is something we should have also in this life; a basis for it is to be found in the daring statement, “ … because as he is so are we in this world”. This is not just a reference to imitating Christ’s virtues or qualities: it means the profound identification with Christ which the Christian should attain: “it is no longer I who live, but Christ who lives in me” (Gal 2:20). The fear which is incompatible with charity is servile fear, which sees God only as one who punishes those who transgress his commandments. But filial fear, which is compatible with charity, is what gives a Christian a deep horror of sin because it is something which cuts him off from the love of God his Father. In the early stages of the Christian life, fear of God is very helpful (cf., e.g. Ps 111:10; Sir 1:27): the Council of Trent teaches that sinners “by turning from a salutary fear of divine justice to a consideration of God’s mercy, are encouraged to hope, confident that God will be well-disposed to them for Christ’s sake” (De iustificatione, 6).

4:18. “The solution is to love”, St J. Escriva says. “St John the Apostle wrote some words which really move me: ‘qui autem timet, non est perfectus in caritate.’ I like to translate them as follows, almost word for word: the fearful man doesn’t know how to love. You, therefore, who do love and know how to show it, you mustn’t be afraid of anything. So on you go!” (The Forge , 260)
 
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The Great Commentary of Cornelius A’ Lapide:

Ver. 18 .—Fear is not in charity, but perfect charity , &c. From the confidence which is begotten of love the Apostle passes to that banishment of fear which is the child of confidence.

You will ask, What is this fear which perfect charity drives away? I answer, Manifold. For S. John’s declaration is general, and may cover every kind of fear. It means, charity hath no fear whatsoever. It is devoid of fear, free, joyful, spirited and liberal. First then, “Fear” says Vatablus, “is here put for despair and the confusion of conscience: the fear by which sinners dread damnation, and despair of salvation.”

2d. It is the fear by which those newly converted are tormented, those whom the remembrance of their past sins vexes and troubles, lest it may be they are not entirely forgiven.

3d. It is servile fear by which mere servants and the imperfect do the commandments of God from fear of punishment, not from love of justice. Pure, sincere, and liberal charity drives away this fear. For it keeps God’s commands by the love of God. This fear, says S. Augustine on this passage, induces love, as the bristle brings on the thread of the cordwainer. Wherefore it is said (Ecclus. i. 28), “He that is without fear cannot be justified.” For chastened and filial fear abides with charity, and increases as charity increases. The more perfect and holy any one is, the more he fears and reverences God with filial love and fear, and fears to offend Him in the very slightest degree. This is the fear with which the just are bid to fear God. (Ps. xxxiii. 10.) For this fear endureth for ever and ever. (Ps. xIo.[ ? ])

4th. This fear may be taken to mean that worldly fear by which, through dread of parents, relations, &c, any one breaks the commandments of God. These are the fearful whose portion is in the lake of fire. (Apoc. xxi. 8). Love drives away such fear as this.

5th. This fear may be taken to mean that anxious fear with which those who are scrupulous and fearfully anxious dread in trifles to offend God. For perfect love banishes scrupulosity. It is not scrupulous, but free, bold, and magnanimous. As it is said (Rom. viii 15), We have not received the spirit of bondage, &c.

6th. This fear may be taken for the fear of punishment and damnation. This too charity puts to flight. For the saints are thoughtful about their reward rather than full of dread of punishment. So our Lessius, to one who told him about a certain worthy man who wished to undergo purgatory until the day of judgment, if so be he might thereby obtain everlasting salvation, replied that Christians ought to have more hope than to purchase the certainty of heavenly glory by so long purgatorial pains. However, the saints always have in this life fear, if not actual, yet potential, mingled with their hope, because they are not certain of salvation.
 
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The Great Commentary of Cornelius A’ Lapide (cont’d):

7th. This fear may be understood of the fear of persecutors, loss, or shame which meet us in heroic works of charity. This fear the Magdalene drove away by her burning love for Christ when she fearlessly sought Him at His tomb in the midst of the soldiers. Whence the Church sings concerning her, “Love drives away fear.” As our Saviour saith, “Fear not them which kill the body.”

8th. This fear may be understood of that initiatory fear, by which any one fears to commit a fault, as he fears punishment. This charity drives away, as far as the fear of punishment is concerned. Perfect charity dreads the fault, not the punishment.

Perfect charity overcomes all these kinds of fear, but especially that servile fear with which we timidly and pusillanimously fear punishment, and the judgment and vengeance of God. For this kind of fear originates in self-love, which the love of God conquers and drives away. Perfect charity looks upon God, not as a judge and an avenger, but as a Father and a Husband. As Sarah, Abraham’s spouse, drove away her slave Agar, so does charity banish servile fear.

Observe: usually the beginning of justification in a sinner commences with the fear of punishment and hell. Being struck with this by God he begins to think about his salvation, and to dispose himself to repentance, as the Council of Trent teaches (Sess. 6, cap. 6). Then being justified, this fear ceases by degrees. “Fear,” says S. Augustine, “is the servant of charity.” And again, “Fear is the guardian and schoolmaster of the law until charity comes.”

Finally, S. Augustine (de Civit. lib. 14) applies these things to the heavenly glory. For thus the security of love excludes all fear. “By a good life,” he says, “a good conscience is prepared, so that having a good conscience there is no fear of punishment. Wherefore let the man who does not wish to fear learn to fear. Let him who would be secure eternally learn to be careful in time.” And again, “The nearer we get to the country whither we are going the less is our fear. Greater ought to be the fear of the wayfarers, less the fear of those who are drawing nigh to their journey’s end, none at all the fear of those who have reached their destination. Thus fear leads to charity, and perfect charity casts fear out of doors.” But this is the anagogical meaning. S. John asserts that literally those who have perfect charity banish fear even in this life. So S. Antony said, “I do not now fear God, but I love Him, because perfect love casts fear out-of-doors.” And S. Ignatius, the Founder of our Society, was wont to say, that if God were to give him his choice either of dying, and going certainly to Heaven, or of living and augmenting the glory of God, but with uncertainty of salvation, he would choose the latter alternative. For, said he, if I so love God, that for love of Him I expose myself to peril of salvation, surely He, who is far above me in love, will not suffer Himself to be surpassed in love, but will take all the peril upon Himself, and will secure my salvation.
 
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Haydock Bible Commentary:

Ver. 17. The charity of God (which may either signify the love by which we love God, or by which God loves us) perfected with us, or in us, and so possesseth our souls, as to give us an humble confidence of our salvation, when we shall appear before his tribunal at the day of judgment: because as he is, we also are in this world. These words are differently expounded. They may signify, that as God is always loving us, and giving us marks and effects of his love, so we in this world by his grace are always loving him and our neighbour, and increasing in this love, which gives us a confidence of our salvation. Or they may bear this sense, that as Jesus Christ was suffering in this world for us, so we are suffering for his sake. Wi.

Ver. 18. Fear is not in charity, &c. By the fear, which a perfect charity and love of God excludes, we may understand a fear of temporal losses in this world, of the loss of goods, of banishment, of torments, of death itself, which the love of God made so many glorious martyrs contemn; or an anxious servile fear of punishment in the next world, for the more perfect charity and the love of God is, so much the more doth it banish this imperfect and servile fear; but as perfect charity does not exclude a love, and constant desire of loving God as our last end, for whose enjoyment we were created, so it does not exclude a fear of displeasing, offending, and losing him by sin. Wi.—Perfect charity, or love, banisheth human fear, that is, the fear of men; as also all perplexing fear, which makes men mistrust or despair of God’s mercy; and that kind of servile fear, which makes them fear the punishment of sin more than the offence offered to God. But it no way excludes the wholesome fear of God’s judgments, so often recommended in holy writ, nor that fear and trembling with which we are told to work out our salvation. Phil. 2:12.

Catholic Dictionary:

SERVILE FEAR

Selfish fear based on dread of pain to oneself that would follow if another were offended. It is the fear of punishment for wrongdoing, without being motivated by honor or a sense of duty, and least of all by love. Theologically, however, servile fear may co-exist with filial fear. There is nothing incompatible in both loving and fearing God. The object of loving him is the divine goodness, of fearing him the divine justice. However, purely servile fear, with no love of God but only self-love that fears the divine punishments, is at least in theory, inconsistent with the true love of God.

FILIAL FEAR

Fear of some impending evil based on love and reverence for the one who is feared. Actually filial fear is close to love that dreads offending the one loved. Thus the filial fear of God is compatible with the highest love of God. A person, knowing his or her moral weakness, fears that he or she might displease or betray the one who is loved. It is selfless fear. (Etym. Latin filial, becoming of a child in relation to its parents.)
 
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The Great Commentary of Cornelius A’ Lapide:

Ver. 17.— In this is the love of God perfected, that we should have confidence , i.e., liberty, boldness in speaking. 1st. In this, i.e., with this end and fruit. Perfect charity produces this result, viz., confidence in the day of judgment—both the particular and the general judgment. Hence the righteous desire the coming of the Lord, and desire like Paul to be dissolved, and to be with Christ. As S. Augustine says, “They live with patience, and die with delight.” John descends from charity to its fruits. Of these he enumerates thus: (1.) Confidence to live and die trustfully. (2.) That the loving soul becomes without fear. (3.) That she obtains of God whatever she asks.

2d. And more powerfully. In this , i.e., God hath loved us and doth love us to such a purpose, and we in our turn are so allured by this precious love that we fully and perfectly love Him back again. And He so abides, I say, in us, that when we shall be examined by Him in the day of judgment concerning charity, we shall answer with confidence that we have loved, not the world, but Him, with our whole heart, and therefore He will award us the bliss of heaven.

3d. Others explain the words in this as follows:—By this sign we know that we have perfect love, if casting fear away we can anticipate the judgment day with great hope and confidence. From hence S. Augustine draws this conclusion, “Therefore, brethren, take heed, strive inwardly with yourselves that ye desire the day of judgment. In no other way is charity proved to be perfect except when that day begins to be longed for.”

Because as He is, so are we in this world. Who is He ? First, God, whom shortly before he had spoken of. It means—Therefore shall we have confidence in the day of judgment because we are in charity, and live in this world perfected in it, so that we love even our enemies. So too God in His perfect love makes His sun to shine upon the evil and the good, and sendeth rain upon the just and the unjust.

2d. And more profoundly: He , namely Christ, whom, as my love, I always carry in my mind and my mouth. … And even now He is by the providence, charity, and friendship by which He dwells in the minds of His saints endowed with charity. The meaning then is this: As He, Christ, lived in this world holy and immaculate, and being full of the love of God, was, and is, dead to the world, and so abides in us; so let us, in imitation of Him, strive to live holily and without spot in this world. Yea, as being dead to the world, and always bearing about in our body with Paul the death of Christ, we are full of love even to our enemies, and abide in Christ. Therefore we have confidence that in the day of judgment we shall not be confounded, but shall be glorified. For we have that day ever before our eyes, and we daily dispose ourselves for it by works of charity and every kind of holiness. Yea, we pant for it, knowing that here we are pilgrims, and guests for a day; according to the words, “Every one that hath this hope, purifieth himself in Him even as He is holy.”
 
One of the if not the underlying fears of fear - is the fear of Death…

All the Faithful to Jesus Apostles and Disciples reflected Fortitude.
 
Yes! And acts of perfect contrition don’t stem from fear of Hell but love of God (and sorrow for offending Him.)
Love = Perfect ; Love > Fear
 
The more we know God the more we love Him-and the more we find out that here’s nothing to fear as we arrive at that knowledge and love. I can’t help but keep repeating the teaching of the Catholic Church regarding our “particular judgement” in para 1022 of the catechism, quoting St John of the Cross:
"At the evening of life we shall be judged on our love."
and:
"Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent." John 17:3

Jesus came to reveal the true “face” of God, the God who is love. So that we’ll be reconciled with Him. So that we’ll want to be reconciled with Him, having now overcome the “distorted image” of Him that man conceived of at the Fall:
397 Man, tempted by the devil, let his trust in his Creator die in his heart and, abusing his freedom, disobeyed God’s command. This is what man’s first sin consisted of.278 All subsequent sin would be disobedience toward God and lack of trust in his goodness.

399 Scripture portrays the tragic consequences of this first disobedience. Adam and Eve immediately lose the grace of original holiness.280 They become afraid of the God of whom they have conceived a distorted image - that of a God jealous of his prerogatives.281

Our default image of God is of One who is angry, distant, aloof in His superiority-the “god” we play, in fact, whenever we might exercise our self-perceived superiority and abuse power over others. But enmity came/comes from man, not God. “They hated me without reason”, Jesus says of his persecutors, quoting Psalms. God is gentle and patient and kind, humble of heart, even, amazingly, as revealed in the person of Jesus Christ, even though He could squash us like a bug. The nature of God is arguably most aptly described in 1 Cor 13:4-8 than anywhere else. His love also demands justice, ultimately, for those who adamantly oppose love, but His desire is that all be saved, that all finally, themselves, come to love.
 
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Basil of Caesarea was a 4th century Bishop. I love repeating his sentiments on this matter:

"If we turn away from evil out of fear of punishment, we are in the position of slaves. If we pursue the enticement of wages, . . . we resemble mercenaries. Finally if we obey for the sake of the good itself and out of love for him who commands . . . we are in the position of children."
 
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christismylord said:
Yes! And acts of perfect contrition don’t stem from fear of Hell but love of God (and sorrow for offending Him.)
Love = Perfect ; Love > Fear
Click to expand...
yes. And it’s Fear (TO BE UNDERSTOOD) Of God - which is the beginning of Wisdom

Fear in this sense is no paranoia -

Rather Perfect … Full of Awe and Respect to one’s Heavenly Father! aka LOVE!
 
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Love it!

Love casts out imperfect fear
Perfect fear = beginning of wisdom
Perfect fear + perfect love = best relationship with God

& God is Love and God is perfect! 🤣
 
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