because if our heart condemns us, God is greater than our heart, and knows all things. Beloved, if our hearts don’t condemn us, we have boldness toward God; so whatever we ask, we receive from him, because we keep his commandments and do the things that are pleasing in his sight.
Show the surrounding paragraph
1 John 3:20-22 sits inside this longer paragraph.
By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. But whoever has the world’s goods and sees his brother in need, then closes his heart of compassion against him, how does God’s love remain in him? My little children, let’s not love in word only, or with the tongue only, but in deed and truth. And by this we know that we are of the truth, and persuade our hearts before him, because if our heart condemns us, God is greater than our heart, and knows all things. Beloved, if our hearts don’t condemn us, we have boldness toward God; so whatever we ask, we receive from him, because we keep his commandments and do the things that are pleasing in his sight. This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us.
Parallel Translations
-
because if our heart condemns us, God is greater than our heart, and knows all things.
Beloved, if our hearts don’t condemn us, we have boldness toward God;
so whatever we ask, we receive from him, because we keep his commandments and do the things that are pleasing in his sight.
-
But yf oure hertes condempne vs God is gretter then oure hertes and knoweth all thinges.
Beloved yf oure hertes condempne vs not then have we trust to god warde:
and what soever we axe we shall receave of him: be cause we kepe his commaundementes and do those thinges which are pleasinge in his sight.
Show all 3 translations
-
For if our heart condemne vs, God is greater then our heart, and knoweth all things.
Beloued, if our heart condemne vs not, then haue we boldnes toward God.
And whatsoeuer we aske we receiue of him, because we keepe his commandements, and do those things which are pleasing in his sight.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (62)
- Psalms 139:1-4 (v20) Yahweh, you have searched me, and you know me. You know my sitting down and my rising up. You perceive my thoughts from afar. You search…
- Jeremiah 17:10 (v20) “I, Yahweh, search the mind. I try the heart, even to give every man according to his ways, according to the fruit of his doings.”
- John 15:7 (v22) If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done for you.
- Hebrews 4:13 (v20) There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him to whom we must give an…
- 1 Corinthians 4:4 (vv20–21) For I know nothing against myself. Yet I am not justified by this, but he who judges me is the Lord.
Show all 59 cross-references
- John 9:31 (v22) We know that God doesn’t listen to sinners, but if anyone is a worshiper of God, and does his will, he listens to him.
- 1 John 2:28 (v21) Now, little children, remain in him, that when he appears, we may have boldness, and not be ashamed before him at his coming.
- 1 John 5:14 (vv21–22) This is the boldness which we have toward him, that if we ask anything according to his will, he listens to us.
- Matthew 21:22 (v22) All things, whatever you ask in prayer, believing, you will receive.”
- Mark 11:24 (v22) Therefore I tell you, all things whatever you pray and ask for, believe that you have received them, and you shall have them.
- Hebrews 4:16 (v21) Let’s therefore draw near with boldness to the throne of grace, that we may receive mercy and may find grace for help in time of need.
- 1 John 4:4 (v20) You are of God, little children, and have overcome them; because greater is he who is in you than he who is in the world.
- John 16:23-24 (v22) “In that day you will ask me no questions. Most certainly I tell you, whatever you may ask of the Father in my name, he will give it to…
- Psalms 34:4 (v22) I sought Yahweh, and he answered me, and delivered me from all my fears.
- Psalms 101:2 (v21) I will be careful to live a blameless life. When will you come to me? I will walk within my house with a blameless heart.
- Jeremiah 23:24 (v20) Can anyone hide himself in secret places so that I can’t see him?” says Yahweh. “Don’t I fill heaven and earth?” says Yahweh.
- 2 Corinthians 1:12 (v21) For our boasting is this: the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of…
- Psalms 7:3-5 (v21) Yahweh, my God, if I have done this, if there is iniquity in my hands, if I have rewarded evil to him who was at peace with me (yes, I have…
- Proverbs 15:29 (v22) Yahweh is far from the wicked, but he hears the prayer of the righteous.
- Matthew 7:7-8 (v22) “Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. For everyone who asks receives. He who seeks…
- John 10:29-30 (v20) My Father who has given them to me is greater than all. No one is able to snatch them out of my Father’s hand. I and the Father are one.”
- John 14:13 (v22) Whatever you will ask in my name, I will do it, that the Father may be glorified in the Son.
- Psalms 44:20-21 (v20) If we have forgotten the name of our God, or spread out our hands to a strange god, won’t God search this out? For he knows the secrets of…
- Psalms 145:18-19 (v22) Yahweh is near to all those who call on him, to all who call on him in truth. He will fulfill the desire of those who fear him. He also…
- Job 22:26 (v21) For then you will delight yourself in the Almighty, and will lift up your face to God.
- Job 33:12 (v20) “Behold, I will answer you. In this you are not just, for God is greater than man.
- Jeremiah 29:12-13 (v22) You shall call on me, and you shall go and pray to me, and I will listen to you. You shall seek me, and find me, when you search for me…
- Romans 2:14-15 (v20) (for when Gentiles who don’t have the law do by nature the things of the law, these, not having the law, are a law to themselves, in that…
- Titus 3:11 (v20) knowing that such a one is perverted and sins, being self-condemned.
- Hebrews 10:22 (v21) let’s draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed…
- James 1:5 (v22) But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.
- 1 John 4:17 (v21) In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so we are in this…
- Revelation 2:23 (v20) I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each…
- Job 27:6 (vv20–21) I hold fast to my righteousness, and will not let it go. My heart will not reproach me so long as I live.
- Jeremiah 33:3 (v22) ‘Call to me, and I will answer you, and will show you great and difficult things, which you don’t know.’
- John 8:29 (v22) He who sent me is with me. The Father hasn’t left me alone, for I always do the things that are pleasing to him.”
- John 2:24-25 (v20) But Jesus didn’t entrust himself to them, because he knew everyone, and because he didn’t need for anyone to testify concerning man; for he…
- James 5:16 (v22) Confess your offenses to one another, and pray for one another, that you may be healed. The insistent prayer of a righteous person is…
- 1 John 3:23-24 (v22) This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. He who…
- Psalms 34:15-17 (v22) Yahweh’s eyes are toward the righteous. His ears listen to their cry. Yahweh’s face is against those who do evil, to cut off their memory…
- Psalms 50:15 (v22) Call on me in the day of trouble. I will deliver you, and you will honor me.”
- Isaiah 55:6-7 (v22) Seek Yahweh while he may be found. Call on him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts. Let…
- Matthew 7:24-25 (v22) “Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. The rain…
- John 21:17 (v20) He said to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter was grieved because he asked him the third time,…
- Colossians 1:10 (v22) that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work and increasing in the knowledge of…
- 1 Timothy 2:8 (v21) I desire therefore that the men in every place pray, lifting up holy hands without anger and doubting.
- Psalms 90:8 (v20) You have set our iniquities before you, our secret sins in the light of your presence.
- Luke 11:9-13 (v22) “I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. For…
- Psalms 66:18-19 (v22) If I cherished sin in my heart, the Lord wouldn’t have listened. But most certainly, God has listened. He has heard the voice of my prayer.
- John 6:29 (v22) Jesus answered them, “This is the work of God, that you believe in him whom he has sent.”
- Hebrews 13:21 (v22) make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom…
- Psalms 10:17 (v22) Yahweh, you have heard the desire of the humble. You will prepare their heart. You will cause your ear to hear,
- Proverbs 28:9 (v22) He who turns away his ear from hearing the law, even his prayer is an abomination.
- Isaiah 1:15 (v22) When you spread out your hands, I will hide my eyes from you. Yes, when you make many prayers, I will not hear. Your hands are full of…
- Matthew 17:5 (v22) While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved…
- John 8:9 (v20) They, when they heard it, being convicted by their conscience, went out one by one, beginning from the oldest, even to the last. Jesus was…
- John 15:10 (v22) If you keep my commandments, you will remain in my love; even as I have kept my Father’s commandments, and remain in his love.
- Acts 17:30 (v22) The times of ignorance therefore God overlooked. But now he commands that all people everywhere should repent,
- Philippians 4:18 (v22) But I have all things and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance,…
59 distinct cross-references across this passage (62 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain On vv20–22 20. For if our heart condemn us He proves,…
20. For if our heart condemn us He proves, on the other hand, that they in vain possess the name and appearance of Christians, who have not the testimony of a good conscience. For if any one is conscious of guilt, and is condemned by his own heart, much less can he escape the judgment of God. It hence follows, that faith is subverted by the disquiet of an evil conscience.
He says, that God is greater than our heart, with reference to judgment, that is, because he sees much more keenly than we do, and searches more minutely and judges more severely. For this reason, Paul says, that though he was not conscious of wrong himself, yet he was not therefore justified, (1 Corinthians 4:4;) for he knew that however carefully attentive he was to his office, he erred in many things, and through inadvertence was ignorant of mistakes which God perceived. What then the Apostle means is, that he who is harassed and condemned by his own conscience, cannot escape the judgment of God.
Read full note →
To the same purpose is what immediately follows, that God knoweth or seeth all things For how can those things be hid from him which we, who in comparison with him are dull and blind, are constrained to see? Then take this explanation, “Since God sees all things, he is far superior to our hearts.” For to render a copulative as a causal particle is no new thing. The meaning is now clear, that since the knowledge of God penetrates deeper than the perceptions of our conscience, no one can stand before him except the integrity of his conscience sustains him.
But here a question may be raised. It is certain that the reprobate are sometimes sunk by Satan into such stupor, that they are no longer conscious of their own evils, and. without alarm or fear, as Paul says, rush headlong into perdition; it is also certain, that hypocrites usually flatter themselves, and proudly disregard the judgment of God, for, being inebriated by a false conceit as to their own righteousness, they feel no convictions of sin. The answer to these things is not difficult; hypocrites are deceived because they shun the light; and the reprobate feel nothing, because they have departed from God; and, indeed there is no security for an evil conscience but in hiding-places.
But the Apostle speaks here of consciences which God draws forth to the light, forces to his tribunal, and fills with an apprehension of his judgment. Yet; it is at the same time generally true, that we cannot have a calm peace except that which God’s Spirit gives to purified hearts; for those who, as we have said, are stupefied, often feel secret compunctions, and torment themselves in their lethargy.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv20–22 If an evil conscience convinceth us, much more ought…
If an evil conscience convinceth us, much more ought the judgments of God contemn us, who knoweth our hearts better than we ourselves do.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv20–22 20 For if our heart condemn us, God is…
20 For if our heart condemn us, God is greater than our heart, and knoweth all things.
Ver. 20. If our keart condemn us] Conscience is God’s spy and man’s overseer, Domesticus index, iudex, carnifex; God’s deputy judge, holding court in the whole soul, bearing witness of all a man’s doings and desires, and accordingly excusing or accusing, absolving or condemning, comforting or tormenting. Quid tibi prodest non habere conscium, habenti conscientiam? saith one; and another, Turpe quid acturus, te sine teste time. Inprimis reverere te ipsum. Look to conscience.
Read full note →
" Conscia mens ut cuique sua est, ita concipit intra,
Pectora pro facto spemque metumque suo." (Ovid.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv20–22 If our heart, or our conscience, condemn us, viz.…
If our heart, or our conscience, condemn us, viz. in plain things, (as this of loving our brother is), and wherein the mind of God is evidently the same with our own conscience; his superiority, to whom our conscience is but an under-judge, ought much more to awe us, especially considering how much more he knows of us than we do of ourselves; as 1Co 4:4.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv20, 22 By heart here is undoubtedly meant conscience: and it…
By heart here is undoubtedly meant conscience: and it is as much as if the apostle had said, "If our consciences tells us that our love is barren and fruitless, and so condemn us for hypocrisy, God is greater than our consciences, both in holiness to condemn, and in knowledge to perceive the evil of them, for he knoweth all things; whereas if we have the witness of our consciences touching the sincerity of our love by the fruits of it; if, after a most strict examination of our consciences, and an exact comparing of our lives and actions with the law of God, we are not condemned of insinceriy in our obedience to God, and love to our neighbour, then have we an humble confidence with God in all our addresses to him."
Learn hence, 1. That the consciences of men have a self-condemning and a self-absolving power.
Read full note →
2. That the consciences of men are much better known to God, than they either are or can be known unto themselves.
3. That if our hearts or consciences do condemn us, it is an evidence of greater condemnation from the heart-searching God.
4. That if our consciences do absolve us, it is an argument of our acceptance with God, and a ground of condfidence in all our addresses to him.
5. That according to the verdict or testimony of men’s consciences rightly informed, and truly testifying, God will either acquit or absolve them at the great day.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v20 The apostle, having intimated that there may be, even…
The apostle, having intimated that there may be, even among us, such a privilege as an assurance or sound persuasion of heart towards God, proceeds here,
I. To establish the court of conscience, and to assert the authority of it: For, if our heart condemn us, God is greater than our heart, and knoweth all things, Jo1 3:20. Our heart here is our self-reflecting judicial power, that noble excellent ability whereby we can take cognizance of ourselves, of our spirits, our dispositions, and actions, and accordingly pass a judgment upon our state towards God; and so it is the same with conscience, or the power of moral self-consciousness. This power can act as witness, judge, and executioner of judgment; it either accuses or excuses, condemns or justifies; it is set and placed in this office by God himself: the spirit of man, thus capacitated and empowered, is the candle of the Lord, a luminary lighted and set up by the Lord, searching all the inward parts of the belly, taking into scrutiny and viewing the penetralia - the private recesses and secret transactions of the inner man, Pro 20:27. Conscience is God's vicegerent, calls the court in his name, and acts for him. The answer of a good conscience towards God, Pe1 3:21. God is chief Judge of the court: If our heart condemn us God is greater than our heart, superior to our heart and conscience in power and judgment; hence the act and judgment of the court are the act and judgment of God; as, 1. If conscience condemn us, God does so too: For, if our heart condemn us, God is greater than our heart, and knoweth all things, Jo1 3:20. God is a greater witness than our conscience, and knoweth more against us than it does: he knoweth all things; he is a greater Judge than conscience; for, as he is supreme, so his judgment shall stand, and shall be fully and finally executed. This seems to be the design of another apostle when he says, For I know nothing by myself, that is, in the case wherein I am censured by some. "I am not conscious of any guile, or allowed unfaithfulness, in my stewardship and ministry. Yet I am hereby justified; it is not by my own conscience that I must ultimately stand or fall; the justification or justifying sentence of my conscience, or self-consciousness, will not determine the controversy between you and me; as you do not appeal to its sentence, so neither will you be determined by its decision; but he that judgeth me (supremely and finally judgeth me), and by whose judgment you and I must be determined, is the Lord," Co1 4:4. Or, 2. If conscience acquit us, God does so too: Beloved, if our heart condemn us not, then have we confidence toward God (Jo1 3:21), then have we assurance that he accepts us now, and will acquit us in the great day of account. But, possibly, some presumptuous soul may here say, "I am glad of this; my heart does not condemn me, and therefore I may conclude God does not." As, on the contrary, upon the foregoing verse, some pious trembling soul will be ready to cry out, "God forbid! My heart or conscience condemns me, and must I then infallibly expect the condemnation of God?" But let such know that the errors of the witness are not here reckoned as the acts of the court; ignorance, error, prejudice, partiality, and presumption, may be said to be faults of the officers of the court, or of the attendants of the judge (as the mind, the will, appetite, passion, sensual disposition, or disordered brain), or of the jury, who give a false verdict, not of the judge itself; conscience - suneidēsis, is properly self-consciousness. Acts of ignorance and error are not acts of self-consciousness, but of some mistaken power; and the court of conscience is here described in its process, according to the original constitution of it by God himself, according to which process what is bound in conscience is bound in heaven; let conscience therefore be heard, be well-informed, and diligently attended to.
Read full note →
II. To indicate the privilege of those who have a good conscience towards God. They have interest in heaven and in the court above; their suits are heard there: And whatsoever we ask we receive of him, Jo1 3:22. It is supposed that the petitioners do not desire, or do not intend to desire, any thing that is contrary to the honour and glory of the court or to their own intended spiritual good, and then they may depend upon receiving the good things they ask for; and this supposition may well be made concerning the petitioners, or they may well be supposed to receive the good things they ask for, considering their qualification and practice: Because we keep his commandments, and do those things that are pleasing in his sight, Jo1 3:22. Obedient souls are prepared for blessings, and they have promise of audience; those who commit things displeasing to God cannot expect that he should please them in hearing and answering their prayers, Psa 66:18; Pro 28:9.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv20–22 Beloved, if our heart condemn us not,.... Which must…
Beloved, if our heart condemn us not,.... Which must be understood, not of a stupidity of mind, as is in unregenerate men, who have no sense of sin, no sorrow for it, or remorse of conscience on account of it; or as is in them who are past feeling; having their consciences seared as with a red hot iron; such cannot be entitled to the advantages that follow; nor is it of persons the apostle speaks, but of himself, and Christians, the beloved of the Lord, and one another, who had an experience of the grace of God upon their souls, and made a profession of religion: nor does it design such a purity of heart and life in believers, as that their hearts do not smite, reproach, and condemn them for sin at any time, for such a state of perfection is not to be attained to and expected in this life; but rather a conscience purged by the blood of Christ, or an heart sprinkled from an evil conscience by that blood, which speaks peace and pardon, so that there is no more conscience of sin, for the removal of which that is applied; and this gives boldness and confidence at the throne of grace: though it is best of all to confine it to the case of brotherly love; for the sense is not, if our heart condemn us not of anything but of the want of brotherly love, or insincerity in it,
then have we confidence towards God; or with him, at the throne of his grace: such can draw nigh to him, and stand before him with an holy and humble confidence, when such as hate the brethren, as Cain did, in whom the apostle instances, and those that go in his way, cannot; whose heart condemned him, his conscience smote him, and he went from the presence of the Lord; but those that love the brethren have confidence of their relation to God; by this they know their regeneration, and by that their adoption, and so that they are the children of God; and can therefore draw nigh to God as their Father, and call him so; they can come with an holy boldness and intrepidity of mind before him, and use a "freedom of speech", with him; can tell him all their mind, pour out their souls unto him, and lay before him their case and wants; they have confidence of his power, faithfulness, and willingness to supply their need, and fulfil all his promises to them, and that their prayers will be heard, answered, and regarded by him in his own time.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv20–21 For if we have not this testimony, if in…
For if we have not this testimony, if in anything our heart, our own conscience, condemn us, much more does God, who is greater than our heart - An infinitely holier and a more impartial Judge. And knoweth all things - So that there is no hope of hiding it from him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv20–22 Verse 20. If our heart condemn us] If we…
Verse 20. If our heart condemn us] If we be conscious that our love is feigned, we shall feel inwardly condemned in professing to have what we have not. And if our heart condemn us, God is greater than our heart, for he knows every hypocritical winding and turning of the soul, he searches the heart, and tries the reins, and sees all the deceitfulness and desperate wickedness of the heart which we cannot see, and, if we could see them, could not comprehend them; and as he is the just Judge, he will condemn us more strictly and extensively than we can be by our own conscience.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v21 1Jn 3:21-22. Beloved, if our heart condemn us not…
1Jn 3:21-22. Beloved, if our heart condemn us not — If our conscience, duly enlightened by the word and Spirit of God, and comparing all our thoughts, words, and works with that word, pronounce that they agree therewith; then have we confidence toward God — Our consciousness of his favour continues, with liberty of access to him, and intercourse with him; and we have this further blessing, that whatsoever we ask — According to his will; we receive of him — Or shall receive in the time, measure, and manner which he knows will be most for his glory and for our good. This general declaration must be limited by the conditions which in other passages of Scripture are represented as necessary in order to our petitions being granted by God: such as, that we ask things which his word authorizes us to ask, 1Jn 5:14-15; and that we ask them in faith, Jas 1:6; or in a full persuasion of, and reliance upon, his wisdom, power, and goodness; and with sincerity and resignation. Such prayers they who live in his fear and love, and comply with his will, as far as they know it, walking before him in holiness and righteousness, may expect will be heard and answered.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv20–22 For if our heart condemn us - We cannot…
For if our heart condemn us - We cannot hope for peace from any expectation that our own hearts will never accuse us, or that we ourselves can approve of all that we have done. The reference here is not so much to our past lives, as to our present conduct and deportment. The object is to induce Christians so to live that their hearts will not condemn them for any secret sins, while the outward deportment may be unsullied. The general sentiment is, that if they should so live that their own hearts would condemn them for present insincerity and hypocrisy, they could have no hope of peace, for God knows all that is in the heart. In view of the past - when the heart accuses us of what we have done - we may find peace by such evidences of piety as shall allay the troubles of an agitated soul, 1Jo 3:9, but we cannot have such peace if our hearts condemn us for the indulgence of secret sins, now that we profess to be Christians. If our hearts condemn us for present insincerity, and for secret sins, we can never “persuade” or soothe them by any external act of piety. In view of the consciousness of past guilt, we may find peace; we can find none if there is a present purpose to indulge in sin.
God is greater than our heart, and knoweth all things - We cannot hope to find peace by hiding anything from his view, or by any supposition that he is not acquainted with the sins for which our consciences trouble us. He knows all the sins of which we are conscious, and sees all their guilt and aggravation as clearly as we do. He knows more than this. He knows all the sins which we have forgotten; all those acts which we endeavor to persuade ourselves are not sinful, but which are evil in his sight; and all those aggravations attending our sins which it is impossible for us fully and distinctly to conceive. He is more disposed to condemn sin than we are; he looks on it with less allowance than we do. We cannot hope, then, for a calm mind in any supposition that God does not see our sins as clearly as we do, or in any hope that he will look on them with more favor and indulgence. Peace cannot be found in the indulgence of sin in the hope that God will not perceive or regard it, for we can sooner deceive ourselves than we can him; and while therefore, 1Jo 3:19, in reference to the past, we can only “persuade” our hearts, or soothe their agitated feelings by evidence that we are of the truth now, and that our sins are forgiven; in reference to the present and the future, the heart can be kept calm only by such a course of life that our own hearts and our God shall approve the manner in which we live.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv20–22 LUTHER and BENGEL take this verse as consoling the…
LUTHER and BENGEL take this verse as consoling the believer whom his heart condemns; and who, therefore, like Peter, appeals from conscience to Him who is greater than conscience. "Lord, Thou knowest all things: thou knowest that I love Thee." Peter's conscience, though condemning him of his sin in denying the Lord, assured him of his love; but fearing the possibility, owing to his past fall, of deceiving himself, he appeals to the all-knowing God: so Paul, Co1 4:3-4. So if we be believers, even if our heart condemns us of sin in general, yet having the one sign of sonship, love, we may still assure our hearts (some oldest manuscripts read heart, Jo1 3:19, as well as Jo1 3:20), as knowing that God is greater than our heart, and knoweth all things. But thus the same Greek is translated "because" in the beginning, and "(we know) that" in the middle of the verse, and if the verse were consolatory, it probably would have been, "Because EVEN if our heart condemn us," &c. Therefore translate, "Because (rendering the reason why it has been stated in Jo1 3:19 to be so important to 'assure our hearts before Him') if our heart condemn (Greek, 'know [aught] against us'; answering by contrast to 'we shall know that we are of the truth') us (it is) because God is greater than our heart and knoweth all things." If our heart judges us unfavorably, we may be sure that He, knowing more than our heart knows, judges us more unfavorably still [ALFORD]. A similar ellipsis ("it is") occurs in Co1 14:27; Co2 1:6; Co2 8:23. The condemning testimony of our conscience is not alone, but is the echo of the voice of Him who is greater and knoweth all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all things! Still the consolatory view may be the right one. For the Greek for "we shall assure our hearts" (see on Jo1 3:19), is gain over, persuade so as to be stilled, implying that there was a previous state of self-condemnation by the heart (Jo1 3:20), which, however, is got over by the consolatory thought, "God is greater than my heart" which condemns me, and "knows all things" (Greek "ginoskei," "knows," not "kataginoskei," "condemns"), and therefore knows my love and desire to serve Him, and knows my frame so as to pity my weakness of faith. This gaining over the heart to peace is not so advanced a stage as the having CONFIDENCE towards God which flows from a heart condemning us not. The first "because" thus applies to the two alternate cases, Jo1 3:20-21 (giving the ground of saying, that having love we shall gain over, or assure our minds before Him, Jo1 3:19); the second "because" applies to the first alternate alone, namely, "if our heart condemn us." When he reaches the second alternate, Jo1 3:21, he states it independently of the former "because" which had connected it with Jo1 3:19, inasmuch as CONFIDENCE toward God is a farther stage than persuading our hearts, though always preceded by it.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv20–22 20. If our heart condemn us—As not loving our…
20. If our heart condemn us—As not loving our brother in deed and in active benefaction to his needs. If we are conscious of wrong-doings or short-comings.
Greater than our heart—And his condemnation is more terrible, as well as more sure, for he knoweth all things, and no guilt can escape his inspection.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv20–22 20. For if our heart condemn us] It is…
20. For if our heart condemn us] It is possible to attach this to the preceding verse (reading ὅ τι ἐάν, a construction found Act_3:23 and Gal_5:10, and perhaps Col_3:17, for ὅτι ἐάν), and to render with R. V., whereinsoever our heart condemn us: but see next note. “A Christian’s heart burdened with a sense of its own unworthiness forms an unfavourable opinion of the state of the soul, pronounces against its salvation. If we are conscious of practically loving the brethren, we can adduce this as evidence of the contrary, and give the heart ground to change its opinion, and to reassure itself. Anyone who has had experience of the doubts and fears which spring up in a believer’s heart from time to time, of whether he is or is not in a state of condemnation, will feel the need and the efficacy of this test of faith and means of assurance” (Jelf).
God is greater than our heart] On overwhelming evidence (אBCKL) we must insert ‘because’ or ‘that’ (ὅτι) before ‘God is greater’. If the reading and rendering of the preceding clause adopted in R. V. is right, ‘because God is greater’ will make good sense. Because God is superior to our consciences in being omniscient, we may (when our love is sincere and fruitful), persuade our consciences before Him to acquit us. Our consciences through imperfect knowledge may be either too strict or too easy with us: God cannot be either, for He knows and weighs all.
Read full note →
But it seems almost certain that ‘if our heart condemn us’ must be right, as the natural correlative of ‘if our heart condemn us not’, which is indisputably right. This progress by means of opposites stated side by side has been S. John’s method all through: ‘if we confess our sins’ and ‘if we say that we have not sinned’ (1Jn_1:9-10); ‘he that loveth his brother’ and ‘he that hateth his brother’ (1Jn_2:10-11); ‘he that doeth righteousness’ and ‘he that doeth sin’ (1Jn_3:7-8); ‘every spirit that confesseth’ and ‘every spirit that confesseth not’ (1Jn_4:2-3). But, if this is accepted, what is to be done with the apparently redundant’ because’ or ‘that’? Two plans are suggested: 1. to supply ‘it is’ before because’; 2. to supply ‘it is plain’ (δῆλον) before ‘that’. The latter seems preferable: for what can be the meaning of ‘if our heart condemn us, (it is) because God is greater than our heart’? Whereas, ‘if our heart condemn us, (it is plain) that God is greater than our heart’ makes excellent sense. There is perhaps a similar ellipse of ‘it is plain’ (ὅτι = δῆλον ὅτι) 1Ti_6:7; ‘We brought nothing into the world, and (it is plain) that we can carry nothing out.’ And other instances are quoted from S. Chrysostom (X. p. 38 BD; p. 122 B, where some editors insert δῆλον).
We must not give ‘God is greater’ a one-sided interpretation, either ‘God is more merciful’ or ‘God is more strict’. It means that He is a more perfect judge than our heart can be. It is the difference between conscience and Omniscience.
and knoweth all things] The ‘and’ is epexegetic; it explains the special character of God’s superiority when the soul stands before the judgment-seat of conscience. He knows all things; on the one hand the light and grace against which we have sinned, on the other the reality of our repentance and our love. It was to this infallible omniscience that S. Peter appealed, in humble distrust of his own feeling and judgment; ‘Lord, Thou knowest all things; Thou knowest that I love Thee’ (Joh_21:17). It is the reality and activity of our love (1Jn_3:18-19) which gives us assurance under the accusations of conscience. Comp. ‘If ye forgive men their trespasses’, having genuine love for them, ‘your heavenly Father will also forgive you’, and ye will be able to persuade your hearts before Him (Mat_6:14).
The force of 1Jn_3:19-20 may be thus summed up: ‘By loving our brethren in deed and truth we come to know that we are God’s children and have His presence within us, and are enabled to meet the disquieting charges of conscience. For, if conscience condemns us, its verdict is neither infallible nor final. We may still appeal to the omniscient God, whose love implanted within us is a sign that we are not condemned and rejected by Him.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv20–22 Our heart means our conscience, not the affections, which…
Our heart means our conscience, not the affections, which would be spagcna (verse 17). If we are conscious of sincere and habitual love, this will calm us when conscience reproaches us. (comp 1Jn_1:9 1Jn_2:1, 1Jn_2:2) St. John never uses the more technical term suneidhsiv, which occurs in the Acts and 1 Peter, and is very frequent in St. Paul. God is greater than our heart. It is asked whether this means that he is more merciful or more rigorous. Neither the one nor the other. It means that, although our conscience is not infallible, God is. Our hearts may be deceived; he cannot be. He knoweth all things. An awful thought for the impenitent, a blessed and encouraging thought for the penitent, He knows our sins; but he also knows our temptations, our struggles, our sorrow, and our love.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v22 And whatsoever we ask, we receive of Him, because…
1Jn_3:22-24
And whatsoever we ask, we receive of Him, because we keep His commandments
Read full note →
The conditions of power in prayer
I.
The essentials of power is prayer. We must make a few distinctions at the outset. I take it there is a great difference between the prayer of a soul that is seeking mercy and the prayer of a man who is saved. I would say to every person present, whatever his character, if you sincerely seek mercy of God through Jesus Christ you shall have it. Qualifications for the sinners first prayer I know of none except sincerity; but we must speak in a different way to those of you who are saved. You have now become the people of God, and while you shall be heard just as the sinner would be heard, and shall daily find the needful grace which every seeker receives in answer to prayer, yet you are under a special discipline peculiar to the regenerated family. There is something for a believer to enjoy over and above bare salvation; there are mercies, and blessings, and comforts, which render his present life useful, happy, and honourable, and these he shall not have irrespective of character. To give a common illustration: If a hungry person were at your door, and asked for bread, you would give it him, whatever might be his character; you will also give your child food, whatever may be his behaviour; you will never proceed in any course of discipline against him, so as to deny him his needful food, or a garment to shield him from the cold; but there are many other things which your child may desire, which you will give him if he be obedient, but which you will not give if he be rebellious to you. I take it that this illustrates how far the paternal government of God will push this matter, and where it will not go. Understand also, that the text refers not so much to Gods hearing a prayer of His servants now and then, for that He will do, even when His servants are out of course with Him; but the power in prayer here intended is continuous and absolute power with God; so that, to quote the words of the text, whatsoever we ask of Him we receive. For this prayer there are certain prerequisites.
1. The first is child-like obedience: Whatsoever we ask, we receive of Him, because we keep His commandments.
2. Next to this is another essential to victorious prayer, viz., child-like reverence. We receive what we ask, because we keep His commandments, and do those things that are pleasing in His sight. Suppose any of us should be self-willed, and say, I shall not do what pleases God, I shall do what pleases myself. Then observe what would be the nature of our prayers? Our prayers might then be summed up in the request, Let me have my own way. And can we expect God to consent to that?
3. In the third place, the text suggests the necessity of child-like trust: And this is His commandment, that we should believe on the name of His Son Jesus Christ. Let us come back to our family similitudes again. Suppose a child in the house does not believe his fathers word; suppose, indeed, that he tells his brothers and sisters that his faith in his father is very weak. He mentions that wretched fact, but is not at all shocked that he should say such a thing, but he rather feels that he ought to be pitied, as if it were an infirmity which he could not avoid. I think a father so basely distrusted would not be in a very great hurry to grant such a sons requests; indeed, it is very probable that the petitions of the mistrustful son would be such as could not be complied with, even if his father were willing to do so, since they would amount to a gratification of his own unbelief and a dishonour to his parent. Expect not, therefore, to be heard when your prayer is suggested by an unbelieving heart: Commit thy way unto the Lord; trust also in Him, and He shall bring it to pass.
4. The next essential to continued success in prayer is child-like love: That we should believe on the name of His Son, Jesus Christ, and love one another as He gave us commandment. We should abound in love to God, love to Christ, love to the Church, love to sinners, and love to men everywhere. You must get rid of selfishness before God can trust you with the keys of heaven; but when self is dead, then He will enable you to unlock His treasuries, and, as a prince, shall you have power with God and prevail.
5. Next to this, we must have child-like ways as well. He that keepeth His commandments, dwelleth in Him, and He in him. It is one of a childs ways to love its home. Suppose one of you had a boy, who said, Father, I do not like my home, I do not care for you; and I will not endure the restraints of family rule; I am going to live with strangers. But mark, father, I shall come to you every week, and I shall require many things of you; and I shall expect that you will give me whatever I ask from you. Why, if you are at all fit to be at the head of the house, you will say, My son, how can you speak to me in such a manner? If you are so self-willed as to leave my house, can you expect that I will do your bidding? If you utterly disregard me, can you expect me to support you in your cruel unkindness and wicked insubordination. No, my son; if you will not remain with me and own me as a father, I cannot promise you anything. And so it is with God.
6. One thing more: it appears from the text that we must have a child-like spirit, for hereby we know that He abideth in us, by the Spirit which He hath given us. What is this but the Spirit of adoption--the Spirit which rules in all the children of God? The Holy Spirit if He rules in us, will subordinate our nature to His own sway, and then the prayers which spring out of our renewed hearts will be in keeping with the will of God, and such prayers will naturally be heard.
II. The prevalence of these essential things. If they be in us and abound, our prayers cannot be barren or unprofitable.
1. First, if we have faith in God, there is no question about Gods hearing our prayer. If we can plead in faith the name and blood of Jesus, we must obtain answers of peace. But a thousand cavils are suggested. Suppose these prayers concern the laws of nature, then the scientific men are against us, What of that? The Lord has ways of answering our prayers irrespective of the working of miracles or suspending laws. Perhaps there are other forces and laws which He has arranged to bring into action just at times when prayer also acts, laws just as fixed and forces just as natural as those which our learned theorisers have been able to discover. The wisest men know not all the laws which govern the universe, nay, nor a tithe of them. If there be but faith in God, God must either cease to be, or cease to be true, or else He must hear prayer. The verse before the text says, If our heart condemn us not, then have we confidence toward God; and whatsoever we ask, we receive of Him. He who has a clear conscience comes to God with confidence, and that confidence of faith ensures to him the answer of his prayer.
2. But next, love must succeed too, since we have already seen that the man who loves in the Christian sense is in accord with God. God always hears the prayers of a loving man, because those prayers are the shadows of His own decrees.
3. Again, the man of obedience is the man whom God will hear, because his obedient heart leads him to pray humbly and with submission, for he feels it to be his highest desire that the Lords will should be done.
4. Again, the man who lives in fellowship with God will assuredly speed in prayer, because if he dwells in God and God dwells in him, he will desire what God desires.
5. And here, again let us say, our text speaks of the Christian man as being filled with Gods Spirit: We know that He abideth in us, by the Spirit which He hath given us. Who knows the mind of a man but the spirit of a man? So, who knows the things of God but the Spirit of God? And if the Spirit of God dwells in us, then He tells us what Gods mind is; He makes intercession in the saints according to the will of God.
Practical improvement:
1. The first is, we want to pray for a great blessing as a church. Very well. Have we the essentials for success? Are we believing in the name of Jesus Christ? Are we full of love to God and one another?
2. Next, are we doing that which is pleasing in Gods sight?
3. The next question is, do we dwell in God?
4. Lastly, does the Spirit of God actuate us, or is it another spirit? (C. H. Spurgeon.)
Righteousness essential to our pleasing God and to His hearing us
I. We keep His commandments, and do those things that are pleasing in His sight. So John writes; and so also Jesus speaks (Joh_8:29). The language is the very same; the sense and spirit in which it is used must be the very same also. Jesus uttered the words for our sakes; and as expressing a human feeling which we may understand, and with which He would have us to sympathise. That human feeling in the bosom of Jesus must have been very simple and intensely filial; realising intensely His filial relation to the Father and His filial oneness with the Father. There is, if I may venture so to speak, a child-like simplicity, a sort of artless straightforwardness, in His saying so confidingly, so lovingly, so naturally, I do always those things that please Him. He has the Cross in view. Men, displeased with Him, are to lift Him up, and leave Him to die in His agony alone. Not so the Father. He leaves me not alone; He is with me; for I do always those things that please Him. Somewhat similar are the circumstances in which John would have us to say; we do those things that are pleasing in His sight. Oh! to be converted, and become as little children! First, to be made willing as little children, that all this misunderstanding should be ended, and this breach thoroughly healed at once, and once for all, as the Father would have it to be, in the Son. And then, as little children, to know something of a little childs touching and artless simplicity, as we look with loving eye into the loving eye of the Father, and lovingly lisp out the touching words: We keep His commandments and do those things that are pleasing in His sight.
II. And whatsoever we ask, we receive of Him. In this saying also we have the countenance of Jesus (Joh_11:41-42). Thou hearest me always! It is a blessed assurance. And the blessedness of it really lies, not so much in the good he gets from the Fathers hearing him, as in the Fathers hearing him itself; not so much in what he receives, as in his receiving it from the Father. For this is the charm, the joy, the consolation, of that access to the Father and that influence with the Father which you now have in common with the Son. It is not that you may enrich and gratify yourselves with what you win by asking from Him. But it is literally that whatever you ask you receive of Him, as His gift; the proof that He is ever with you and heareth you always. Ah! how then shall I ask anything at all? If such is my position, in and with Christ, how shall I have the heart or the hardihood to ask anything at all of the Father, except only that He may deal with me according to His good pleasure? If I am really on such a footing with the Father that He heareth me always, and whatsoever I ask I receive of Him; if I have such influence with Him; if, as His dear child, pleasing Him, and doing what pleases Him, I can so prevail with Him that He can refuse me nothing; what can I say? What can I do? I can but cast myself into His arms and cry, Thou knowest better than I, oh my Father! Father, Thy will be done. (R. S. Candlish, D. D.)
Answers to prayer
We must make a wide distinction between a cause and a condition. The cause of anything is the actual reason why it is--the source from which it flows. The condition is something which comes in afterwards--super added--to limit and to guide the actings of the first cause. Just, for example, as the rain is not caused by the particular state of the atmosphere, but it depends upon it; and there must be a certain rarity in the air, without which the rain would not fall. This is its condition. In like manner, keeping the commandments is not the cause of our prayers being answered, but it is the condition. Your prayers will not be answered unless yon keep the commandments. If we ask, what is the reason why any prayer prevails with God? the explanation lies very deep. You will find it among the grandnesses of the Holy Trinity. It is because God is a Father, and therefore of Himself loves to listen to His childrens petitions, and to give them everything they ask. It is because every believer praying, prays in Christ--he presents Christ--he is in Christ. Hence the almost omnipotence of prayer. It is because whatever true prayer goes up to the throne of God, it is the Holy Ghost who prays it. Thus the whole Trinity meets to make the prayer of the weakest Christian, and this is the cause why prayer gets answered. Who has not asked of God a great many things? Who does not believe that many, at least, of the things which he asks are the legitimate, nay, the covenanted subjects of prayer? Who has not the evidence of his own heart that for many of these things, at all events, he has prayed, and is praying very earnestly. And yet, who has not to feel My prayers are not answered; I do not obtain what I ask? And who has not wondered why it is thus with his prayers? Now what is the reason? Certainly the cause cannot be in God; it must be in you. But where in you? I answer deliberately--in your life, in your heart. In some way or other, you are not keeping some commandment, you are not doing those things that are pleasing in His sight. Let us now pause upon the thought that the life rules the prayer--that according as you are holy, so wilt you receive answers to your prayers--that the condition of prayer is obedience, and without obedience prayer loses its prerogative. If a man is leading a religious life--not grieving his conscience--a man of pure thoughts and holy pleasures--that man grows into such a state of mind that he will only wish such things as God has promised to give him, he will not desire many temporal things; but his tastes will be spiritual, therefore his prayers are always keeping within the bounds of the promises. He will not ask nor long for anything which is not after the will of God to give. The Spirit which is in him will take care of that for him.
1. And here is the first grand secret of the success of a good mans prayer, which arises out of a conformity of his mind to the mind of God, and that conformity of his mind to the mind of God arises out of his daily habits of life.
2. Secondly, blessings may be ready to come down, and they may pour, but unless your heart be in a right state to receive them, they will pour in vain. The heart is hard, and they cannot come in; or it is so crowded that there is no room; or it is so weak that there is no holding. Now any state of wilful sin puts the heart in that state. Hence, prayer cannot be answered--for even should the answer come, it will not find entrance.
3. Thirdly, remember this; that when God says that a man must keep His commandments if he will have his prayers answered, part of the commandments is faith in Jesus Christ; and therefore the passage runs thus in very emphatic order--Whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight. And this is His commandment, That we should believe on the name of His Son Jesus Christ.
4. And then fourthly, it is quite evident that what God gives to those who are leading a godly and devoted life, He gives to the promotion of His own glory; because, either directly or indirectly, they will use the gift for the extension of His kingdom, and this gives a plain reason why their prayer should be granted. For shall God give to a man whose life has two faces--one face in practice, and another face in prayer? Shall He give to a sheer hypocrite?
5. And once more, why should not our heavenly Father do what all fathers do, love to give His good things to the child who tries to please Him most, and who delights in His society? (J. Vaughan, M. A.)
And this is His commandment, That we should believe on the name of His Son Jesus Christ, and love one another--
On the importance of faith in Christ and love to Christians
I. The gospel, wherever it comes, requires a firm trust in the merits and grace of the Lord Jesus Christ.
1. It is necessary to obtain pardon of sin.
2. It is necessary to produce purity of heart.
3. It is necessary to promote vital union with God, the fountain of life and felicity.
II. The gospel requires brotherly love, as a primary and most important duty.
1. Let us consider the nature and extent of that brotherly love which the gospel inculcates and demands. It is esteem, complacence, compassion, benevolence.
(1) Love is evinced by sincerely sympathising with our Christian brethren in their sufferings.
(2) Love is evinced by cheerfully communicating of our substance to relieve the wants of our Christian brethren.
2. The grounds and obligations of brotherly love.
(1) Faith in Christ, and love to Christians are represented as closely and inseparably connected.
(2) There is an express and very particular command of Christ, enjoining brotherly love upon His followers.
(3) The basis of our obligation is the cause of God.
There are two cases to which this subject may be applied.
1. Let it serve as a test or touchstone of our personal piety.
2. Let this subject rouse us to more seriousness, activity, and zeal. (Essex Remembrancer.)
The warrant of faith
The true believer has learned to look away from the killing ordinances of the old law. He turns with loathing from all trust in his own obedience and lays hold with joy upon the hope set before him in the one commandment contained in my text.
I. The matter of believing, or what is it that a man is to believe in order to eternal life? That faith which saves the soul is believing on a person, depending upon Jesus for eternal life. We must believe Him to be Gods Son--so the text puts it--His Son. We must grasp with strong confidence the great fact that He is God: for nothing short of a Divine Saviour can ever deliver us from the infinite wrath of God. Furthermore, we must accept this Son of God as Jesus, the Saviour. We must believe that Jesus Christ, the Son of God, became man out of infinite love to man, that He might save His people from their sins. We must look upon Jesus as Christ, the anointed of the Father, sent into this world on salvations errand, not that sinners might save themselves, but that He, being mighty to save, might bring many sons Unto glory. Moreover, we should rejoice that as Jesus Christ, by His dying, put away forever the sin of His people, so by His living He gave unto those who trust in Him a perfect righteousness, in which, despite their own sins, they are accepted in the Beloved. We are also taught that if we heartily trust our soul with Christ, our sins, through His blood, are forgiven, and His righteousness is imputed to us. The mere knowledge of these facts will not, however, save us, unless we really trust our souls in the Redeemers hands.
II. The warrant of believing. This is the commandment, that ye believe on His Son Jesus Christ.
1. First, negatively.
(1) That any other way of preaching the gospel warrant is absurd. Are we to go running up and down the world proclaiming life to the living, casting bread to those who are fed already, and holding up Christ on the pole of the gospel to those who are already healed?
(2) To tell the sinner that he is to believe on Christ because of some warrant in himself, is legal. If I lean on Christ because I feel this and that, then I am leaning on my feelings and not on Christ alone, and this is legal indeed.
(3) Again, any other way of preaching than that of bidding the sinner believe because God commands him to believe, is a boasting way of faith. When we tell a sinner that filthy as he is, without any preparation or qualification, he is to take Jesus Christ to be his all in all, finding in Him all that he can ever need, we leave no room for self-glorification, all must be of grace. Law and boasting are twin brothers, but free grace and gratitude always go together.
(4) Any other warrant for believing on Jesus than that which is presented in the gospel is changeable. Since everything within changes more frequently than ever does an English sky, if my warrant to believe in Christ be based within, it must change every hour; consequently I am lost and saved alternately. Can these things be so?
(5) Again, any other warrant is utterly incomprehensible. Multitudes preach an impossible salvation. Personally, I do not remember to have been told from the pulpit to believe in Jesus as a sinner. I heard much of feelings which I thought I could never get, and frames after which I longed; but I found no peace until a true, free grace message came to me, Look unto Me and be ye saved, all the ends of the earth.
(6) Yet again, I believe that the preaching of alarms of conscience and repentance as qualifications for Christ is unacceptable to the awakened sinner. Oh, I am ashamed of myself when I think of the way in which I have sometimes talked to awakened sinners. I am persuaded that the only true remedy for a broken heart is Jesus Christs most precious blood.
(7) Any other warrant for the sinners faith than the gospel itself, is false and dangerous. It is as false as God is true, that anything in a sinner can be his warrant for believing in Jesus. There cannot be a true and real hatred of sin where there is not faith in Jesus. All the sinner knows and feels before faith is only an addition to his other sins, and how can sin which deserves wrath be a warrant for an act which is the work of the Holy Spirit. How dangerous is the sentiment I am opposing. Take care of resting in your own experience. All that is of natures spinning must be unravelled, and everything that getteth into Christs place, however dear to thee, and however precious in itself, must he broken in pieces. Sinners, Jesus wants nothing of you, nothing whatsoever, nothing done, nothing felt; He gives both work and feeling. Ragged, penniless, just as ye are, lost, forsaken, desolate, with no good feelings and no good hopes, still Jesus comes to you, and in these words of pity He addresses you, Him that cometh to Me I will in no wise cast out.
2. But now, positively, and as the negative part has been positive enough, we will be brief here. This is the commandment. Do you want any warrant for doing a thing better than Gods command to do it? The command to believe in Christ must be the sinners warrant, if you consider the nature of our commission. How runs it? Go ye into all the world, and preach the gospel to every creature. It ought to run, according to the other plan, preach the gospel to every regenerate person, to every convinced sinner, to every sensible soul. But it is not so; it is to every creature. Then how is it put?--He that believeth and is baptised shall be saved; he that believeth not shall be damned. Where is there a word about the prerequisites for believing.
(1) I shall only add, that the blessings which flow from preaching Christ to sinners as sinners, are of such a character as prove it to be right. Do you not see that this levels us all? We have the same warrant for believing, and no one can exalt himself above his fellow.
(2) Then how it inspires men with hope and confidence; it forbids despair. No man can despair if this be true; or if he do, it is a wicked, unreasonable despair, because if he has been never so bad, yet God commands him to believe.
(3) Again, how it makes a man live close to Christ! If I am to come to Christ as a sinner every day, and I must do so, for the Word saith, As ye have received Christ Jesus the Lord, so walk ye in Him; if every day I am to come to Christ as a sinner, why then, how paltry all my doings look! what utter contempt it east upon all my fine virtues, my preachings, my prayings, and all that comes of my flesh I and though it leads me to seek after purity and holiness, yet it teaches me to live on Christ and not on them, and so it keeps me at the fountain head. (C. H. Spurgeon.)
Gods one commandment
Every thoughtful reader of the Word of God must have been struck with the very great importance that the sacred writers attach to names. In the opening chapter of the Sacred Volume we read of God giving their names to the works of His hands: God called the light Day, and the darkness He called Night. The very first thing that Adam, the first man, does, is by Gods direction to give names to all Gods creatures. Then, when God entered into covenant with Abram, He changed his name from Abram to Abraham. When God wrestled with Jacob, He changed his name from Jacob to Israel. But we must pass on to the New Testament. It also begins with God giving a name. On its very title page we have God sending an angel to give a name to One not yet born--that Second Adam--that Beginning of the New Creation of God, whom He sent into the world. In the very first chapter of the New Testament we have two names assigned to the Saviour. First, the angels say, Thou shalt call His name Jesus, for He shall save His people from their sins. Then the name of Emmanuel, given to Him in the spirit by Isaiah, the prophet, is also claimed as His by the Evangelist. These two names, given to the Second Adam in the first chapter of the book of the New Covenant, answer to the two names by which God made Himself known to the children of Israel. Emmanuel signifies what the Saviour is in Himself--God with us; God in our nature. Jesus rather signifies what He is to His people--their Saviour from sin. It means literally, The Lord is salvation, or The Lord Our salvation.
I. What is meant by believing in the name of Jesus Christ? It must mean more than believing that some years ago a person came into this world who had such a name given to him. It is believing that Jesus Christ is to us what His name means. Now let us take the best known name of our Saviour--Jesus Christ, His only Son our Lord. We know Him as the only Son of God--as Jesus--as Christ. Take the first of these--the Son of God. See how our Lord insists upon our believing in this, as His name, in His discourse with Nicodemus (Joh_3:18). Now a man who believes this respecting the Person who was then speaking to Nicodemus, and who was afterwards crucified and raised again, believes in the greatest possible instance of Gods love. It is quite clear, also, that any interpretation which attaches to the term Son of God a lower meaning than that of only-begotten Son, really destroys all the testimony which such a text as God so loved the world that He gave His only-begotten Son bears to the exceeding love of God. Now let us proceed to the human name by which we know the Son of God--Jesus Christ. The name Jesus signifies the Lord our salvation. He has saved us from the guilt of sin by His sacrifice on the Cross. Again, He saves us from the power of sin by His indwelling Spirit making us partakers of His nature, so that His risen life is in us our spiritual life. And so with that title of Messiah, or Christ, or Anointed One, to which is joined His name of Jesus. It is implied in the very fact of His being called Christ that He has been anointed by the Holy Ghost to be the Prophet, Priest, and King of His people. Believing in the name of Gods Son, Jesus, then, is believing that Gods Son is that very Lord, our Saviour, which His name implies. This is Gods commandment. No, no; it is only part of Gods commandment: for the one commandment of God, which God inspired the beloved disciple to give to His people, is made up of two things. This is His commandment, that we believe on the name of His Son Jesus Christ, and love one another, as He--i.e. as Christ Himself--gave us commandment. Anyone who knows anything of the history of the Church, or about religious society, knows well that a man may have, or at least may express, not only belief in the name, but the sincerest trust in the finished work of Christ, and yet be bitter to those who differ from him, uncharitable to those who oppose him, and churlish to those who are at all in his way. St. Paul writes his Epistle to the Ephesians to men who realised the gospel far better than any Christians now do; and instead of leaving the gospel to itself, and simply insisting on believing in Christ crucified, the apostle actually bids those who are supposed to believe the gospel not to lie, nor to steal, nor to use bad language, nor to grieve the Holy Spirit, but to walk in love, and put away all bitterness, wrath, anger, clamour, and evil speaking. Similarly with St. Peter. If there is any place in which he declares the precious truths of the gospel in terms full of consolation and good hope, it is in the first chapter of his Epistle; but, so far from thinking that all this would do its own work, he tells them at the beginning of the very next chapter to lay aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings. But what is loving one another? Why, according to St. Paul, the apostle of justification, it is keeping the last six commandments (Rom_13:8). And in the next chapter he reckons working ill to our neighbours soul, as well as to his body, as a breach of love. But what, according to St. John, is loving one another? This is His commandment, that ye believe in all the power and grace that is contained in the name of His Son Jesus Christ, and seek out, visit, relieve, and comfort your sick and needy fellow Christians. This is His commandment, that ye believe in the name of the only begotten Son of God, and be kindly affectioned one to another, in honour preferring one another. This is His commandment, that ye believe in the name of Him who saves His people from their sins, and put away from you all bitterness, and wrath, and anger, and clamour, and evil speaking, and all malice. This is His commandment, that ye believe in the name of Him who was anointed by God to be a Prince and a Saviour, and covet earnestly that best gift of a charity that suffereth long, is kind, etc. (M. F. Sadler, M. A.)
Faith a work
I. The word believe, which enters this Epistle for the first time at this point, is one of the royal words of the New Testament. It contains three ideas.
1. First there is knowledge. That which you believe must first announce itself as a fact to your intellect. It must enter the crystal chamber of consciousness.
2. Then follows assent. That is the answer of your mind to the claims made upon it by the fact.
3. Then comes the last and most important of all, viz., trust. You say to yourself, This is truth--this will bear, and you put your whole weight upon it.
II. But what is to be dons with it? To what shall a man attach himself by means of this threefold cord? The object around which we are bid throw our faith is no series of propositions--not any Church--not even the Bible as a whole, but the full name of Jesus Christ. The full title of Christ, as given here, gathers up into itself every ray of spiritual truth diffused through the whole Bible. His Son Jesus Christ. Say that seriously, simply, honestly, without qualification or reserve, and you have repeated the full Christian creed. That name is the gospel.
III. This is Gods commandment. Note that well. Faith is set before us as a duty, as a work. Now, if God commands us to believe, then surely belief is something that is possible to us all. We cannot imagine God commanding the impossible. Then, too, unbelief is a sin. It is positive disobedience. And further, St. John says that belief in Christ is not simply a commandment, but that it is the commandment. Faith working by love is the spiritual unity of all commandments, and unbelief is therefore the root of all sins.
IV. Now, how far have we the power to believe in Christ? To what extent is faith subject to our will? It is worth while finding this out, for the measure of our power to believe will be the measure of our sin and of our punishment if we disbelieve.
1. If we look into the Bible we shall find two sets of texts. One set ascribes the whole work of redemption to God--faith, repentance, love, holiness, are all declared to be gifts of God. Another whole class of texts describes repentance, faith, purification, and love as acts which each man ought to, and therefore can perform himself.
2. Again, in the teaching of the Church we have two opposite camps of opinion on this matter. Augustine held very strong views on this point. He taught that when Adam fell he lost his freedom of will; the will sank into a state of infirmity, in which it had no power of choice at all between good and evil--only the power of always choosing the wrong; and through his sin all his successors fell into the same state of bondage. In fact, as one said, he taught that in the fall of man one whole piece of human nature had fallen out! But out of this mass of mutilated humanity God has elected a number to be saved. These must be saved. Gods grace overpowers them, and they are saved by a fiat of the Almighty Will. As to the others, they must be lost--they are reprobate. Pelagius held very strong views on the subject of our text. All men, he said, are as free to choose as Adam was. The will is not impaired, and can of itself, at any moment, free itself from sin. Man stands at the parting of the ways, and he has full power to choose either. Man--mans own power, is the note that is heard sounding all through his teaching. Grace scarcely appears at all. Thus, while the one almost did away with the free will of man, the other almost did away with the grace of God. And these two men divided the Christian world into opposing factions. The majority followed Augustine, though many too followed Pelagius. And so from age to age the pendulum of opinion swung from extreme to extreme.
3. Neither of these views is right. The first libels both God and man. It represents God as partial and arbitrary. It reduces man to a poor puppet of destiny. It robs religion of morality and deprives heaven of holiness. It takes away the guilt of sin, and lifts the blame of hell from the souls of men and lays it at the feet of God. Equally distant from the New Testament truth is the other view. It renders the best half of Scripture meaningless, and the whole mediatorial work of Christ needless. It peoples the earth with an imaginary race of moral giants, each of whom is sufficient in himself, and fills heaven with a multitude of self-saved souls.
4. But while the many thus swung from one extreme to another, there have always been in the Church of Christ a party of common sense men, able, like Melancthon, to combine the two sets of texts, and to see that they are not contradictions--only the two opposite poles of one great truth. Salvation, they teach, is a work of Gods grace, in which each man is required and enabled to take an active part. Mankind is a fallen race, but not an abandoned race. Man cannot save himself, yet Gods preparing grace has kept alive in each man enough of moral life to respond to the offer of Christ, a something living in each man to which the Christ can make His appeal. So men are utterly unable to save themselves. But they are not literally lifeless like a stone or stick. Faith is preeminently a matter of will. The text does not say, Believe this doctrine or that, but Trust yourselves in Christs hands--trust Christ as your Saviour. (J. M. Gibbon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv20–22 20. For if our heart condemn us. If we…
20. For if our heart condemn us. If we have a troubled conscience because we have not kept the law of love, God, who is greater and whose condemnation is a far more serious affair, knoweth all things and seeth our failure in duty.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.