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2By this we know He briefly shows in these words what true love is, even that which is towards God. He has hitherto taught us that there is never a true love to God, except when our brethren are also loved; for this is ever its effect. But he now teaches us that men are rightly and duly loved, when God holds the primacy. And it is a necessary definition; for it often happens, that we love men apart from God, as unholy and carnal friendships regard only private advantages or some other vanishing objects. As, then, he had referred first to the effect, so he now refers to the cause; for his purpose is to shew that mutual love ought to be in such a way cultivated that God may be honored.
To the love of God he joins the keeping of the law, and justly so; for when we love God as our Father and Lord, reverence must necessarily be connected with love. Besides, God cannot be separated from himself. As, then, he is the fountain of all righteousness and equity, he who loves him must necessarily have his heart prepared to render obedience to righteousness. The love of God, then, is not idle or inactive. (92)
But from this passage we also learn what is the keeping of the law. For if, when constrained only by fear, we obey God by keeping his commandments, we are very far off from true obedience. Then, the first thing is, that our hearts should be devoted to God in willing reverence, and then, that our life should be formed according to the rule of the law. This is what Moses meant when, in giving a summary of the law, he said,
“ Israel, what does the Lord thy God require of thee, but to love him and to obey him?” (Deu_10:12.)
(92) The love of God,” here clearly means love to God: it is the love of which God is the object. — Ed.