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Exegetical and Hermeneutical Commentary of 1 John 3:20

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For if our heart condemn us, God is greater than our heart, and knoweth all things.

20. For if our heart condemn us ] It is possible to attach this to the preceding verse (reading , a construction found Act 3:23 and Gal 5:10, and perhaps Col 3:17, for ), 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 ( BCKL) we must insert ‘because’ or ‘that’ ( ) 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.

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’ ( ) 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’ ( = ) 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 ).

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.’

Fuente: The Cambridge Bible for Schools and Colleges

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.

Fuente: Albert Barnes’ Notes on the Bible

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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

20. LUTHERand BENGEL take this verseas consoling the believer whom his heart condemns; and who,therefore, like Peter, appeals from conscience to Him who is greaterthan conscience. “Lord, Thou knowest all things: thouknowest that I love Thee.” Peter’s conscience, though condemninghim of his sin in denying the Lord, assured him of his love;but fearing the possibility, owing to his past fall, of deceivinghimself, he appeals to the all-knowing God: so Paul, 1Co 4:3;1Co 4:4. So if we be believers,even if our heart condemns us of sin in general, yet havingthe one sign of sonship, love, we may still assure our hearts(some oldest manuscripts read heart, 1Jo3:19, as well as 1Jo 3:20),as knowing that God is greater than our heart, and knoweth allthings. But thus the same Greek is translated “because”in the beginning, and “(we know) that” in the middleof the verse, and if the verse were consolatory, it probably wouldhave been, “Because EVENif our heart condemn us,” c. Therefore translate, “Because(rendering the reason why it has been stated in 1Jo3:19 to be so important to ‘assure our hearts before Him’) if ourheart condemn (Greek, ‘know [aught] against us’answering by contrast to ‘we shall know that we are of thetruth’) us (it is) because God is greater than our heart andknoweth all things.” If our heart judges us unfavorably, we maybe sure that He, knowing more than our heart knows, judges us moreunfavorably still [ALFORD].A similar ellipsis (“it is”) occurs in 1Co 14:27;2Co 1:6; 2Co 8:23.The condemning testimony of our conscience is not alone, but is theecho of the voice of Him who is greater and knoweth all things. Ourhypocrisy in loving by word and tongue, not in deed andtruth, does not escape even our conscience, though weak andknowing but little, how much less God who knows all things! Still theconsolatory view may be the right one. For the Greek for “weshall assure our hearts” (see on 1Jo3:19), is gain over, persuade so as to be stilled,implying that there was a previous state of self-condemnation bythe heart (1Jo 3:20),which, however, is got over by the consolatory thought, “Godis greater than my heart” which condemns me, and “knows allthings” (Greek “ginoskei,” “knows,“not “kataginoskei,” “condemns“),and therefore knows my love and desire to serve Him, and knowsmy frame so as to pity my weakness of faith. This gainingover the heart to peace is not so advanced a stage as the havingCONFIDENCE towards God which flows from a heart condemningus not. The first “because” thus applies to the twoalternate cases, 1Jn 3:20; 1Jn 3:21(giving the ground of saying, that having love we shall gain over,or assure our minds before Him, 1Jo3:19); the second “because” applies to the firstalternate alone, namely, “if our heart condemn us.” When hereaches the second alternate, 1Jo3:21, he states it independently of the former “because”which had connected it with 1Jo3:19, inasmuch as CONFIDENCEtoward God is a farther stage than persuading our hearts,though always preceded by it.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For if our heart condemn us,…. Of want of love to the brethren, and of hypocrisy in it, as well as of any other sin; for the conscience, which is meant by the heart here, is accuser, witness and judge; it accuses of the evil of sin, and is as good as a thousand witnesses; and upon its own testimony pronounces guilty, and condemns.

God is greater than our heart: for he is the Maker of it, and he has the power over it, and the management of it; it is in his hands, and to be turned by him as he pleases; and he is the searcher and trier of it; and besides, is a swifter witness than conscience, and a superior Judge unto it.

And knoweth all things; that are in the heart; the principles of actions, and all the actions of men, for which their hearts condemn them; and all the sinfulness in them, and the aggravations of them; wherefore, as he knows them more perfectly, he judges of them more exactly, and will reprove more sharply, and condemn more severely for them: hence, if the condemnation of men’s hearts and consciences be so very great, as sometimes to be intolerable and insupportable, what will be the righteous judgment, and dreadful condemnation of God? how fearful a thing will it be to fall into the hands of the living God! this sense is confirmed by the Syriac version rendering it, “how much greater is God than our hearts?” there is another sense given by some, which is not by way of terror, but comfort, and that is, that if the hearts of believers accuse, reprove, and condemn for sin through unbelief, or want of clear view of pardon and righteousness by Christ, God is greater, as in power, so in knowledge, than the hearts of men; and he knows the thoughts he has towards them, which are of peace, and not of evil; the covenant he has made with his Son, of which he is ever mindful; and what his Son has done, that he has made full satisfaction for sin, and brought in an everlasting righteousness: so that let sin, or Satan, or the world, or the law, or their own hearts condemn them, there is no condemnation of any avail unto them. But the former sense seems best to agree with the context.

Fuente: John Gill’s Exposition of the Entire Bible

The Testimony of Conscience.

A. D. 80.

20 For if our heart condemn us, God is greater than our heart, and knoweth all things. 21 Beloved, if our heart condemn us not, then have we confidence toward God. 22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

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, v. 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, Prov. xx. 27. Conscience is God’s vicegerent, calls the court in his name, and acts for him. The answer of a good conscience towards God, 1 Pet. iii. 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, v. 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,” 1 Cor. iv. 4. Or, 2. If conscience acquit us, God does so too: Beloved, if our heart condemn us not, then have we confidence toward God (v. 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—syneidesis, 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.

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, v. 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, v. 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.

Fuente: Matthew Henry’s Whole Bible Commentary

Whereinsoever our heart condemn us ( ). A construction like , whatever, in John 2:5; John 14:13. occurs only three times in the N.T., here, verse 1John 3:21; Gal 2:11. It means to know something against one, to condemn.

Because God is greater than our heart ( ). Ablative after the comparative .

And knoweth all things ( ). Just so Peter replied to Jesus in spite of his denials (Joh 21:17). God’s omniscience is linked with his love and sympathy. God knows every secret in our hearts. This difficult passage strikes the very centre of Christian truth (Brooke).

Fuente: Robertson’s Word Pictures in the New Testament

For if our heart condemn us, God is greater, etc. A very difficult passage. See critical note as above. Render, as Rev., shall assure our heart before Him whereinsoever our heart condemn us, because God is greater than our heart.

For [] . To be rendered not as a conjunction (for, because) but as a relative, in whatsoever or whereinsoever.

Condemn [] . The word occurs only three times in the New Testament; here, ver. 21, and Gal 2:11. It signifies (1.) To note accurately, usually in a bad sense. Hence to detect (Pro 28:11); compare Aristophanes : “Having observed [] the foibles of the old man” (” Knights, “46). To form an unfavorable prejudice against. So Herodotus. Datis says to the Delians,” Why are ye fled, O holy men, having judged me [ ] in so unfriendly a way? “(vi. 97). (2.) To note judicially : to accuse : to accuse one’s self. So Thucydides :” No one, when venturing on a perilous enterprise, ever yet passed a sentence of failure on himself “(katagnouv eJautou mh periesesqai; 1Jo 3:45). To give sentence, or condemn. To condemn to death.” Those who had fled they condemned to death “(qanaton katagnontev; Thucydides, 6, 60). To decide a suit against one. So Aristophanes :” You judges have no maintenance if you will not decide against [] this suit “(” Knights,” 1360). In Gal 2:11, it is said of Peter that, because of his concessions to the Jewish ritualists, kategnwsmenov hn he stood condemned or self – condemned (not as A. V., he was to be blamed). His conduct was its own condemnation. This is the sense in this passage, the internal judgment of conscience.

Because [] . This second oti does not appear in the A. V. It is a conjunction.

Greater [] . Is this superior greatness to be regarded as related to God ‘s judgment, or to His compassion ? If to His judgment, the sense is : God who is greater than our heart and knows all things, must not only endorse but emphasize our self – accusation. If our heart condemn, how much more God, who is greater than our heart. If to His compassion, the sense is : when our heart condemns us we shall quiet it with the assurance that we are in the hands of a God who is greater than our heart – who surpasses man in love and compassion no less than in knowledge. This latter sense better suits the whole drift of the discussion. See critical note. There is a play of the words ginwskei knoweth, and kataginwskh condemneth, which is untranslatable.

Fuente: Vincent’s Word Studies in the New Testament

1) “For if our heart condemn us”. The heart is here suggested to be a source of one’s condemnation or “blame” – the very center of one’s affections, the heart, as well as the conscience seems to indict one for wrong.” Rom 2:15.

2) “God is greater than our heart”. It is God who stands as our final judge, 1Co 4:4; Rom 2:16. The heart, the conscience, one’s fellowman may condemn him, but God in Christ is to be one’s final hope or fear. 2Ti 4:1.

3) “And knoweth all things.” (Gr. ginoskei panta) “knows all things.” Here omniscience is ascribed to God but let it be observed that in no place does the Bible ascribe to Him (Gr. pro) “fore” or “before knowledge” of “all things,” assumed and asserted by fatalistic predestinarianism.

Fuente: Garner-Howes Baptist Commentary

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, (1Co 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.

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.

Fuente: Calvin’s Complete Commentary

CONFIDENCE VERSUS CONDEMNATION

1Jn 3:20-22.

IT seems practically certain upon reading this First Epistle of John that the apostolic Church was disturbed by a doctrinal schism which threatened the very foundations of the faith. The schism of that hour was almost identical with the Christian Science of this day. The disturbing element opposed the idea of sin, denied the necessity of an atonement, lived wantonly but arrogated to themselves the name of Christian as if they were especially the elect of the Lord.

Throughout this Epistle John is exposing their doctrinal views as to sin. He says, If we say that we have no sin, we deceive ourselves, and the Truth is not in us (1Jn 1:8). Touching the atonement he declares that Jesus Christ is the Propitiation for our sins: and not for ours only, but also for the sins of the whole world (1Jn 2:2). As to the claim of Christianity he affirms that it is a question of evidence and not of profession, saying, Whoso keepeth His Word, in him verily is the love of God perfected: hereby know we that we are in Him (1Jn 2:5).

It is in this discussion of the Christian evidences that he makes use of our text. He calls attention to the fact that all professors of Christ are constantly before a tribunal of justice, and, by a trial, are proven true or false. This court into which Christian professors must come is a court of an enlightened conscience, and he argues that commendation there presupposes the same in the high court of God, while condemnation there is the promise of condemnation before the eternal throne.

If our heart condemn us, God is greater than our heart, and knoweth all things.

Beloved, if our heart condemn us Hot, then have we confidence toward God (1Jn 3:20-21).

HEART HERE MEANS CHRISTIAN CONSCIENCE

It is not the judgment of the head before which we stand or fall. The man who subjects his soul to the judgment of his mind will stand condemned in every instance, except he be big-headed and thinks of himself more highly than he ought to think.

If I must sit down at the close of the day and reckon up in one column my evil motives, thoughts and deeds, and over against them, in another, my good purposes, projects and works, it will not take long to learn my shortage and land in despair.

The Christian is not to be so judged. Our text does not say, If our heads condemn us. The head and the heart are not always in agreement. The heart when used in sacred speech to represent that higher conscience of ones inner life is the just judge of character. The true Christian can employ the famous saying of Sir Walter Raleigh and make it his character motto. When Walter Raleigh, by the command of James the 1st, was at the executioners block, he was asked to adjust his own head to the block ere the kings vassal did his bloody work. When the executioner asked Raleigh to change his head a bit, that gracious man answered, So the heart be right, it matters little where the head lieth.

Again, it is this Christian conscience, not mere circumstances, that determines character. We are not to conclude that the accumulation of trouble, the amassing of misfortunes, is evidence that a man is under Divine condemnation. That is the mistake into which Jobs comforters rushed. They argued that the sufferings of that Godly man indicated some fearful sins on his part. They disregarded the fact of history, namely, that Satans usual habit is to make the sincerest his prey. He did not even let Gods Son escape his malignant hand. Dr. Talmage says, It is foolish to think that Satan wastes his time on the poorest spirits. He seeks the richest prizes instead.

A pirate goes out on the sea one bright morning, puts a glass to his eye and looks off and sees an empty vessel floating from port to port. He says to his criminal associates, Never mind that; it is no prize for us. But he turns his glasses in another direction, and lo, he sees a vessel coming into sight fresh from Australia, laden with gold, or from the Indies, laden with sweet spices. He cries, That is our prize; bear down upon it!

We have all been impressed with the fact that some of Gods best and precious men have had the hardest time to keep head above the surging sea of business trouble. Some such have gone down before our very eyes, overwhelmed with misfortune, sickness or bereavement, but that does not prove them false. Satan prefers to plague a Job. Satan delights to sell a Joseph to strangers and finds devilish pleasure in lying him into prison. Satan smiles when he can smite a Lazarus and let him lie unattended against a garbage box.

And then there is another reason why good men sometimes come into trouble. God sees that the fires refine, and whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth (Heb 12:6).

Feelings have no right to prefer charges against Christian character. There are many forms of sorrow and suffering that Satan turns to his account, and with which he seeks to make out a case against us. The man who sees his business breaking up, who finds at every annual inventory of stock that he is going down, is tempted to despair. Satan stands ready to take advantage of the gloomy hours of such and will surely suggest, as did Jobs wife, God has condemned you. God has cast you off. Curse God and die! It takes a believing man to rise against such suggestions and call them silly. It requires conscious integrity to answer that charge of evil as Job answered his accusing friends, My face is foul with weeping, and on my eyelids is the shadow of death; not for any injustice in mine hands: also my prayer is pure (Job 16:16-17).

There are some forms of disease that produce the deepest despondency. If we consent that our feelings must find a verdict against us, then Satan has condemned every soul whose body he smites with nervous derangement, or clogs its blood strainers with impurities. Such a suggestion is its own absurdity when viewed with a clear mind. Surely it has no countenance in this text. The whole Word of God is exceptionally free from any emphasis upon feelings. God understood that sinners often rejoice while saints often mourn, but that does not acquit the first or condemn the last.

GOD APPOINTS AN ENLIGHTENED CONSCIENCE HIS ASSOCIATE JUDGE

Mark you, I say, An enlightened conscience! The natural heart of man would seldom agree with God, and the natural conscience is not and never will be a correct moral guide, nor yet a competent judge of Christian character. But the regenerate heart is Gods speaking tube and the conscience, Christianized, is Gods associate on the seat of judgment. That is the meaning of our text. The man who is condemned by his own conscience has no confidence in God. He knows that God, the Supreme Judge, is greater than conscience, the associate judge; and he reasons that if the associate judge finds him evil and condemns him, the Supreme Judge who knows his character better will not acquit him. The professed Christian who is guilty of secret or open sins that his best conscience condemns, is almost certain to cease from the sin, or to quit the Lord.

To continue in such sin is to cease from praying, from Scripture reading, from church attendance, from Biblical faith.

Nine times out of ten the man who was once a professed follower of Christ and afterwards became an infidel has reached his unbelief by bad behavior. Some sin, small or great, has eaten its way into his life and has done for him what the white ants do for the growing trees of South Americathey cut out the heart and bring down the whole body.

Sometimes a small sin, like a small thief, crawling through an open pane, unbolts the door to let his larger comrades in. It is as the camels nose asking to warm itself within, purposing to draw the whole body after it.

I had a friend who, in his early life, was given to drinking and smoking, but in a meeting held for men only, he seemed convicted and after many conversations with him, he finally confessed Christ and came into the church. For about two years he led a clean life. Then Satan tempted him by the smallest sin, a cigar. He contended that it was better to smoke than to drink, and that if one had to choose between two evils he should take the lesser, as if the Lord ever intended His people to choose between evils. He said in answer to my arguments against it, Well, preachers smoke. I could not deny it, though I was sorry and ashamed. I would that ministers of the Gospel, at least, gave Gods Spirit a clean temple in their mortal bodies. But so my friend reasoned. The small stimulant came in. That soon excited a desire for the larger one, and little by little the wine cup has crept back. The hidden flask has found its way to his office. Conscience has condemned him and his confidence in God has waned. Beloved, if our heart condemn us, God is greater than our heart, and knoweth all things (1Jn 3:20).

Years ago, I was speaking in the Y. M. C. A. of Chicago on Ingersollism. A newspaper reporter present was much excited over what I said, and after the meeting sought to argue. As I stood close to him in conversation, he spake with hot breath, and I looked into a bloated face, and as he boasted that he was proud to be a follower of Mr. Ingersoll, I remembered with a pang in my heart that he was at one time an honored pastor of a prominent Chicago church, but sin had found a little way into his life. He had yielded, supposing that he could stop at a certain point, but Satan knows how to ice for his toboggan slide when he gets men going down, and ere long he was at the bottom of morals, and faith in God gave way, and infidelity came instead.

There is more infidelity today in consequence of running counter to conscience than intellectual acumen could originate in ten millenniums. The moment a man ceases to live honestly, the moment a man ceases to live soberly, the moment a man ceases to live sincerely, that moment he commences to fall into unbelief, to tend to infidelity, because infidelity and immorality are compatible. People talk of conscientious infidels, There are none such! Infidelity is the illegitimate child of a betrayed conscience.

This same law obtains in the business world. The man who, in trading with his fellows, takes no counsel with his conscience, but considers only the first chance, thereby destroys his own confidence; and his faith in God is altogether sold out, and he sets sail on the sea of infidelity in search of silver and gold. That is the most dangerous voyage an immortal engages in, and that is the most serious sale a soul can ever make, for it is a sale of self.

Mr. Beecher was right when he set the moral sense above all other treasures of life. He said, I hear men congratulating their fellows that God gave them genius. They are poets! They are orators! They are artists! But no genius is comparable to the sense of that which is right and wrong. Genius of conscience is the best genius a man can have. It is the root of true manhood. It is the mariners compass on the high sea of life. When the root is removed, all the manhood perishes. When the compass is thrown away, the hungry rocks are sure of their prey. Ah, it does not need to be cast away. If it is only tampered with, or put out of order, the breakers are sure of success. A gentleman was abroad in the English channel when a sudden flapping of the sails excited the officer on watch. He sprang at once to the pilots side and said sharply, You are a half point off the course. The deviation was corrected and all went well. The passenger was interested and remarked to the officer, You must steer very accurately here if a half point is thought so much of. Ah, said the officer, we have need. Half a point off here would run us on the rocks.

Half a point from perfect honesty and we are steering for the rocks of crime. Half a point from Christian morality and you will land on the rocks of infidelity, for if our heart condemn us, God is greater than our heart, and knoweth all things, and He will condemn us. But if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight (1Jn 3:20-22).

WHEN THE CONSCIENCE COMMENDS, CONFIDENCE IN GOD FOLLOWS

The man who is not self-condemned, finds easy access to the Fathers presence. No wonder Payson prayed his auditory into the very face of Heaven. He lived so Godly a life in Christ Jesus that Heavens door was constantly open to him.

We wonder why we dont prevail in prayer. Is not the answer this, that our hearts condemn us? Is it not true that we often pray when some dreadful hour is on? Can we pray then? Ones conscience condemns him for having neglected his God, for having lived as if he had no need. We all understand that law of spiritual life; so when we are sick or in trouble or seek to lead souls to Christ we call for devout men and womenpeople who are used to praying; and if death robs our house of any of its treasures, such Christians only are ever called. We want men and women whose hearts condemn them not, for the promises are unto them, and they find easy access to the Fountain of Grace.

This commendation of ones own conscience encourages him in boldness before the throne. The man who is doing exactly what he believes to be right, or who is trying hard to do that, is not afraid of God. Like Job, he would come even unto His seat and order his cause before Him. He is not afraid to ask great things of God and has confidence that He will grant them. We talk about power in prayer, but let us not forget that it goes along with purity in life. The only reason that we limit Gods willingness to give us the greater things, and the only ground for supposing that miracles are not to be expected now, exists in us. We find no limitation in the eternal promises. They are clear and unlimited. Whatsoever ye shall ask in My Name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in My Name, I will do it (Joh 14:13-14). That is explicit enough! That is boundless enough!

You say, Why then dont you get what you ask? and I answer, I am straightened in myself. I read in the very next chapter of John, If ye abide in Me, and My Words abide in you, ye shall ask what ye will, and it shall be done unto you, and then my conscience speaks and I am condemned for not having abided in Christ, and for not having kept my heart fit for His daily habitation, and my confidence is paralyzed in consequence. If our heart condemn us not, then have we confidence toward God and whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight (1Jn 3:21-22). The only explanation of Paysons power in prayer, of Whitefields power in prayer, of Edwards power in prayer, of Moodys power in prayer, of Spurgeons power in prayer, of Muellers power in prayer, is this: they were consecrated men. They lived unto the Lord, and He lived in them. Their consciences condemned them not, and their confidence was such that it brought to them whatsoever they askedmoney for orphanages, outfits for schools, health for the sick, and salvation for the sinful.

The man whose conscience commend is him is also one whose confidence in God fills him with courage. The three Hebrew children had no fear of threatening king, or fiery furnace, while they kept covenant with the right and God. Daniel was nothing daunted by the sight of lions when he saw his own feet in the way of holiness. Ignatius, summoned to dreadful doom of death by wild beasts in the amphitheater of Rome, said, Now indeed I begin to be a disciple. I weigh neither visible nor invisible things in comparison with an interest in Christ.

It is related that in the late Peninsular war a brave young ensign was always seen in the thickest of the fight, cheering on his men with his own courage. At the end of the dreadful battle, a superior officer said to him, How did you manage to stand fire as you did? You should let some of us into the secret.

It is the kings secret, the ensign answered. I remembered that I was fighting for my king and that gave me courage and I forgot myself.

The Christian who is not self-condemned, but who confides in God, is the Christian who gets answers to his petitions, because he keeps Christs commandment and understands the Kings secret, and that, and that alone explains his success.

Fuente: The Bible of the Expositor and the Evangelist by Riley

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.

Fuente: Whedon’s Commentary on the Old and New Testaments

1Jn 3:20. God is greater than our heart, That is, more powerful, say some, and consequently more able to condemn and punish: but greater in knowledge, say others; and the following words evidently favour this interpretation: a criminal may have some hopes of escaping, when he stands before an earthly judge, though his own conscience condemn him; but God knows us more exactly than we do ourselves; and thosewhoseconsciencescondemnthem,mustexpectthat God will ratify the sentence of conscience, and condemn them also.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 2450
A GOOD AND EVIL CONSCIENCE

1Jn 3:20-21. If our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God.

IN the description given us of the day of judgment, we are informed that the Judge will be seated on his throne; that certain books will be opened; and that sentence will be passed on every one according to what was recorded in them [Note: Rev 20:12.]. Such a tribunal there is, already erected in the bosoms of men. Conscience is seated there as supreme judge: it keeps an account of every days transactions: it summons men to its bar: it exhibits the record before their eyes; and, in perfect correspondence with their actions, it passes on them its authoritative sentence. Thus it anticipates the future judgment, and forces men to read in its decisions their final doom. To this effect the Apostle speaks in the passage before us; in elucidating which, we shall shew,

How far the testimonies of our conscience may be depended on

The testimonies of conscience are not always just
[With many there is a sleepy conscience, which suffers men to go on in their own ways without shame, and without remorse. So inactive and so callous is this faculty within them, that it is justly represented as seared with a hot iron [Note: 1Ti 4:2.]. Indeed, if it were not thus with them, how could they go on so cheerfully as they do, in an open course of sin, or in a wilful neglect of God?

With many also there is a partial conscience. They discern what is wrong in others, but not in themselves: or they notice some evils, but not others. Herod would not violate his oath; but he would murder a prophet [Note: Mat 14:9.]. And the Pharisees would not put into the treasury the money that was the price of blood; but they would persist in persecuting the innocent Jesus even unto death [Note: Mat 27:3-6; Mat 27:20.]. And such a conscience have many amongst ourselves: it would be clamorous if they were to commit some flagrant enormity; while it bears no testimony at all against secret lusts, or against any evils which are sanctioned by an ungodly world.

With some also there is an erroneous conscience. St. Paul thought he ought to do many things contrary to the name of Jesus [Note: Act 26:9.], and would have stood condemned in his own mind, if he had not laboured to the uttermost to extirpate the Christian name. And our Lord has told us that many would think they did God service by killing his faithful followers [Note: Joh 16:2.]. Doubtless there are many who, both in civil and religious actions, are instigated by (what we may call) a good principle, while yet a clearer view of their duty would represent those actions in a very different light.

There is also with many a scrupulous conscience. They both do and forbear many things from a sense of duty, when the things themselves are altogether indifferent in the sight of God. Thus it was with those who were afraid to eat meats that had been offered to idols, or who observed the times and seasons that had been prescribed in the Mosaic law [Note: Rom 14:2-3; Rom 14:5-6.]. Superstition indeed is less common in this age: yet wherever the mind is tinctured with it, there will arise many occasions of condemnation or acquittal in a mans own mind, when the sentence passed is altogether founded in an ignorance of Christian liberty, or Christian duty.

Hence it is evident that conscience may condemn when it ought to acquit, and acquit when it ought to condemn.]
Its sentence, however, is always just, when it accords with the Holy Scriptures
[The Scriptures are an infallible standard, to which every thing may be referred, and by which its quality may be determined. In order therefore to ascertain whether the testimonies of conscience be just, we should try them by this touchstone. We should learn from the sacred volume what are the leading features of conversion; what is essential to the Christian character; and what, though wrong in itself, will consist with real integrity. When we have thus attained an adequate knowledge of the rule of duty, and our conscience judges by that rule in estimating our conduct, then may we safely acquiesce in its determinations, and conclude it to be right, whether it acquit or condemn.

There is, however, and ever must be, more credit due to its sentence when it condemns, than when it acquits; because, in condemning, it may have respect to any single act, and found its sentence on that, without the smallest danger of mistake: but, in acquitting, it must comprehend the whole circle of a Christians duty, and testify that, on the whole, there is no allowed deviation from it. Here therefore is great scope for error; insomuch that St. Paul himself, though he knew of no allowed evil in himself, would not be too confident respecting his state; but committed himself to the judgment of a merciful and gracious God [Note: 1 Cor. 4:33, 34.].]

To procure a just attention to its voice, we proceed to shew,

II.

The benefit and comfort of having its testimony in our favour

Nothing is more terrible than an accusing conscience. Its testimonies are,

A source of present distress

[When God gives it a commission to scourge a man, it executes the office with great effect. How did it increase the troubles of Josephs brethren [Note: Gen 42:21.]; and torture the soul of the unguarded Darius [Note: Dan 6:18-20.]; and appal the impious Belshazzar, so that his knees smote one against the other [Note: Dan 5:6.]! How did it make Felix tremble on the seat of judgment [Note: Act 24:25.]! and Judas actually to become his own executioner [Note: Mat 27:5.]! When it operates with a just and salutary influence, it will force the most obdurate to cry out with anguish [Note: Act 2:37; Act 16:29-30.], and the most confident to weep with great bitterness [Note: Luk 22:62.].

Many amongst ourselves perhaps have felt its stings, till we have groaned in our spirit, and even howled upon our bed, anticipating, and almost tasting, the bitterness of hell itself [Note: Heb 10:27.].]

A pledge of eternal misery

[When conscience is enlightened, it sees innumerable abominations in the heart: and when sanctified, it feels an utter abhorrence of what it does see. But yet God is greater than our hearts both in respect of penetration to discover sin, and of holiness to hate it. He knoweth all things that have been done amiss, and that too, with all the particular aggravations that have attended every omission of duty, and every commission of iniquity. Not our actions only, but our very thoughts, are sealed up in his bag, to be brought forward against us at the last day [Note: Job 14:17.]. The present testimonies of conscience are a previous and preliminary sentence, declaring now upon few and partial grounds, what God himself will hereafter declare on a complete review of our whole lives.

We say not indeed that there is no room for repentance: God forbid: the accusations of conscience are the voice of God within us, calling us to repentance: and the most guilty conscience that ever tormented the soul of man, may in an instant be purged by the blood of Jesus [Note: Heb 10:22 and 1Jn 1:7.]: but if conscience summon us to its bar, as God summoned Adam and Cain to answer for their conduct [Note: Gen 3:9; Gen 4:9-10.], its decisions shall be ratified in the day of judgment, unless they be reversed through penitence and faith in Christ: what it binds on earth, shall be bound in heaven; and what it looses on earth, shall be loosed in heaven.]

Nothing, on the other hand, is a richer blessing than a good conscience: its testimonies are,

A source of unspeakable comfort

[St. Paul tells us that he found this to be a well-spring of happiness within him; Our rejoicing is this, the testimony of our conscience, that m simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world [Note: 2Co 1:12.]. Indeed, such a testimony is a continual feast to every one that enjoys it. Having an inward witness of our own sincerity, we may assure our hearts before God [Note: ver. 19.], we may have boldness of access to him with confidence [Note: Eph 3:12.], we may ask of him what we will, and it shall be done unto us [Note: ver. 22]. Such a testimony inspires a confidence towards God in every thing that relates to our present or future welfare; it fills the soul with a peace that passeth all understanding, a joy that is unspeakable and glorified. How desirable then is it to be able now to appeal to God, like Job, Thou knowest that I am not wicked [Note: Job 10:7.]; or with Peter, Thou knowest all things; thou knowest that I love thee [Note: Joh 21:17.]! And how blessed to say with Hezekiah in a dying hour, Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight [Note: Isa 38:3.]!]

An earnest of eternal happiness

[The witness of our conscience is, in fact, the witness of the Spirit of God [Note: Some think these are two distinct witnesses: but perhaps this is the more just view of the matter. See Disc, on Rom 8:16.]: for it is the result of a divine illumination, whereby we discern the agreement of our experience with the word of God, and of a divine communication, rendering that agreement an occasion of joyful confidence. What then can this be but a foretaste of that bless which shall be consummated in heaven? In this view these divine communications may be considered as the first-fruits of the Spirit, and the earnest of the Spirit; because they are, as it were, the beginnings of heaven in the soul, and they assure to us a complete and everlasting possession of it. Even in the day of judgment itself this holy confidence will remain [Note: 1Jn 4:17.]: they who possess it now, will go forth with joy to meet the bridegroom; they will stand before him with great boldness [Note: Wisd. 5:1.], and, assured of their relation to him, will exclaim, This God is our God for ever and ever.]

Infer
1.

How careful should we be in every part of our conduct!

[Every thing we do is written in the book of Gods remembrance; and our own consciences will hereafter, if not now, attest the truth of Gods testimony. How anxious then should we be, that every day and every hour should record something good, rather than what will distress us in the day of judgment! Let us then beg of God to put truth in our inward parts: let us exercise ourselves day and night to keep a conscience void of offence both towards God and man [Note: Act 24:16.]: and let us say with Job, My heart shall not reproach me as long as I live [Note: Job 27:6.].]

How attentive should we be to the voice of conscience!

[Conscience, if we would listen to it, would tell us many plain and wholesome truths [Note: Rom 2:15.]. If we would submit to its reproofs, it would keep us from much evil, and lead us safely to heaven. Let none of us then stifle it, or bribe it, or despise it: but let us rather get it well informed, and cherish with care its salutary admonitions. Let us carefully conform ourselves to its dictates [Note: Act 23:1.], and judge ourselves, that we may not be judged of the Lord [Note: 1Co 11:31.].]

How thankfully should we bathe in the fountain of Christs blood!

[There is not a day or an hour wherein conscience does not contract some defilement: nor is there a probability of pacifying it, but by continual applications to the blood of sprinkling. Let us then rejoice that there is a fountain opened for sin and uncleanness; and let it be our care day and night to cleanse ourselves in it from every fresh contracted stain. If we neglect this, our mind and conscience will be defiled [Note: Tit 1:15.]; but if we abide in him, we shall have confidence in expectation of his appearance; nor shall we be ashamed before him at his coming [Note: 1Jn 2:28.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

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.

” Conscia mens ut cuique sua est, ita concipit intra,

Pectora pro facto spemque metumque suo. ” (Ovid.)

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

20 .] takes up this matter of the persuading our hearts before God , and shews its true importance and rationale. This is carried on in the following verses, but is here and in 1Jn 3:21 placed as its ground. If our heart, , judges us unfavourably we may be quite sure that He knowing more than our heart does, judges us more unfavourably still: if our heart condemn us not, again , judging and seeing in the light of His countenance, then we know that we are at one with Him, and those consequences follow, which are set forth in 1Jn 3:22 .

But before arriving at this sense, there are several difficulties of no slight weight to be overcome. With these it will be best to deal, before translating the verse. Three principal questions must be answered: 1. What is the first ? 2. What is the second ? 3. What is the meaning of ? 1, 2. Some monstra of exegesis must first be eliminated. It has been tried to make = , “whensoever:” For this is quoted Sam. Andre , of whom I can discover nothing. This of course is impossible. Equally impracticable are the endeavours to alter the text; by striking out the 2nd as Grot., or making this one into (H. Stephanus, Pricus, Piscator). Again it is quite out of the question to supply before the second , “eheu nobis,” as Episcopius, “scimus, aut scire debemus,” as Calov., al. Of other interpretations, the first requiring notice is that upheld by De Wette, and pronounced the only tenable one by Brckner, which would make the second independent of the first, and regard it as containing the reason of the final clause, . The objection to this is, not the before , which would be natural enough, “because God is greater than our heart, it follows that ;” such an apodosis being very commonly introduced by , but 1) the sense thus obtained, which would be illogical, as it would not follow, because God is greater than our heart, that He knows all things: and 2) that brought by Dsterd., the exceeding harshness and clumsiness thus introduced into the style, whereas St. John is singularly lucid, and has but very few inversions, none indeed at all approaching the harshness of this. Bengel, Hoogeveen, Morus, Nsselt, Baumg.-Crus., Huther, regard the first as the pronoun relative, : “coram ipso secura reddemus corda nostra quocunque tandem crimine damnat nos cor,” as Hoogeveen. The objection to this is not N. T. usage, as alleged, e. g. by Dsterdieck against , for we read Gal 5:10 , and Act 3:23 ; but sense, context, and analogy. Sense, for it would surely be monstrous to make the Apostle say that if we have brotherly love, we may make ourselves easy, whatever else our consciences accuse us of: context, for in this sentence no logical reason would thus be given by the following , which Hoog. renders quia : analogy, as shewn in the parallelism and , which we thus altogether destroy. Another interpretation is given, and, as usual, defended with extreme fervency and bitterness against those who differ, by Sander. He would make the whole of 1Jn 3:20 depend on and on (some others had done the same before, e. g. Meyer. See also Erdmann below); and regard it as meant in a consolatory sense: by thus loving in deed, &c., we shall know, &c., and shall persuade our hearts that if our heart condemn us, God (he is troubled with the second , and offers to his readers the alternative of erasing it with Lachmann or reading with Stephens) is greater than our heart and knoweth all things: i. e. knows us to be His children and better than we seem to ourselves. With this in the main Erdmann agrees: “Hoc igitur apostolus dicit: filiis Dei, si forte in peccata inciderint, et conscienti accusatione perterriti fuerint, quum e conscientia ver caritatis erga Deum et fratres pro certo sciant se ex veritate esse, vitque novitatem in Dei patris societate accepisse, persuasum fore, , conscienti magnitudine et potestate grati divin illoque Dei superari.”

But how any exegete of tact and discernment can hold this, I am at a loss to imagine. Leaving for the present the question respecting the sense of . . ., can we conceive the Apostle to write so loosely as this “we shall persuade our hearts, that if our heart condemn us ?” For, in this case, the of the former clause has no connexion with the of the latter, but, as Erdmann confesses, is equivalent to , whereas in the latter, is the “conscientia reatus.” And besides, the has already had its emphatic completion in the words , declaring its meaning to be absolute, and preventing its passing on to the .

It would seem then that the first cannot be “that,” but must be causal. And if the first, then the second, which, as far as I know, no one has attempted to render “ that ” after rendering the other “because.” How then is the repetition to be interpreted? The first furnishes the reason for introducing the clause: what purpose is served by the second? The old scholium says, . And so several of the Commentators, adducing instances of a repeated and superfluous from Xenoph. Anab. v. 6. 19, , : and so Anab. vii. 4. 5: Eph 2:11-12 in N. T. But in all these places is “ that ,” not “ because :” nor can an instance be produced of the repetition of a causal . This resource thus seems taken from us. The second must have its distinct place and meaning assigned it. And, reserving the consideration of the meaning thus obtained, till we treat of . . ., there is one legitimate way of taking it, which does not seem to have been suggested: viz., that there is an ellipsis of the verb substantive before the 2nd , and that the clause, thus introduced, forms the apodosis to the . . .: “because if our heart condemns us, (it is) because God, &c.” Instances of similar ellipses after or are of course common enough: , , 2Co 5:17 ; , . , , , 2Co 8:23 . Nearer to the point is 2Co 1:6 , , : 1Co 14:27 , , .

But this brings us to consider (3) the meaning of the words . Two ways of taking them have been prevalent: the ancients regarded them as intensifying the : as the Schol. in Cramer’s Catena, , (qu. .?) , ( .) ; and so Aug [66] , &c., and of the moderns, Calvin, Beza, Socinus, Grot., Corn.-a-lap., Castalio, Estius, Calov., Semler, Lcke, Neander, al. On the other hand, Luther, Bengel, Morus, Spener, Nsselt, Rickli, Baumg.-Crus, Sander, Besser, Dsterd., Huther, Erdmann, regard them as consolatory in their tendency, and as softening our self-condemnation by the comforting thought of God’s greatness and infinite mercy. Erdmann remarks, “Respondet his sententia S. Pauli ad Rom 5:20 sq.: , . Luther ad h. l. dicit: Das Gemiffen ift ein einziger Tropfen, ber verfdhnte Gott aber ift ein Meer voller Troftes.” He compares Joh 21:17 , , , .

[66] Augustine, Bp. of Hippo , 395 430

But beautiful and true as this is, and the similar considerations which have been urged by others of the above Commentators, it is to me very doubtful whether they find any place in the context here. That context appears to stand thus. The Apostle in 1Jn 3:19 has said that by the presence of genuine love we shall know that we are of the truth, and shall persuade our hearts in God’s presence. He then proceeds to enlarge on this persuading our hearts, in general . If our heart condemn us, what does it import? If our heart acquit us, what? The , and the , are plainly and necessarily opposed , both in hypothesis and in result. If the consolatory view of 1Jn 3:20 is taken, then the general result of 1Jn 3:20-21 will be, whether our heart condemn us or not, we have comfort and assurance: and then what would be the import of at all? But on the other interpretation, taken with some modifications, all will be clear. I say, taken with some modifications: because the sense has been much obscured by the introduction of the particular case treated in 1Jn 3:18 into the general statements of 1Jn 3:20-21 . It is not, If our heart condemn us for want of brotherly love , as Lcke for instance, calling it a statement ‘e contrario’ to 1Jn 3:19 ; but this test is dropped, and the general subject of the testimony of our hearts is entered upon. Thus we get the context and rendering, as follows): because (q. d., and this is for us a vital matter, seeing that condemnation and acquittal by our own hearts bring each such a weighty conclusion with it) if our heart condemn (notice the words . . : for the meaning, see reff. It is a word especially appropriate to self-consciousness: “know (aught) against us”) us, it is because (our self-condemnation is founded on the fact, that) God is greater than our heart, and knoweth all things (i. e. the condemning testimony of our conscience is not alone, but is a token of One sitting above our conscience and greater than our conscience: because our conscience is but the faint echo of His voice who knoweth all things: if it condemn us, how much more He? and therefore this , for which this verse renders a reason, becomes a thing of inestimable import, and one which we cannot neglect, seeing that the absence of it is an index to our standing condemned of God. And then, having given the reason why the should be set at rest by the , he goes on to give the blessed results of the itself in 1Jn 3:21-22 ). Beloved (there is no adversative particle, because throws up the contrast quite strongly enough, as introducing the very matter on which the context lays the emphasis, viz., the . ), if our heart (so it will stand, whether be read or not) condemn us not, we have confidence towards God (reff.: said generally: not with direct reference to that which follows, 1Jn 3:22 , which indeed is one form of this confidence: see ch. 1Jn 5:14 , where the connexion is similar. The confidence here spoken of is of course present, not future in the day of judgment, as Estius. , with reference to God: but more than that: to God-ward, in our aspect as turned towards and looking to God.

It must be remembered that the words are said in the full light of the reality of the Christian state, where the heart is awakened and enlightened, and the testimony of the Spirit is active; where the heart’s own deceit does not come into consideration as a disturbing element), and (such another as that in 1Jn 3:10 above, where, after , we have , i. e. after the general statement, introduced the particular instance in which the general truth was carried forward. So here: By dwelling and walking in love, we can alone gain that approval of our conscience as God’s children, which brings real confidence in Him and real intercommunion in prayer, which is a result and proof of that confidence) whatsoever we ask, we receive (pres.: not for future, as Grot. The Apostle is setting forth actual matter of fact) from Him (these words must be taken in all their simplicity, without capricious and arbitrary limitations. Like all the sayings of St. John, they proceed on the ideal truth of the Christian state. “The child of God,” as Huther says, “asks for nothing, which is against the will of its Father”), because (ground of the above ) we keep His commandments, and do the things which are pleasing in His sight (on the last expression (and parallelism) see Exo 15:26 ; also Deu 6:18 ; Deu 12:25 , Ezr 10:11 , Isa 38:3 . It is added, not as epexegetical of , as Sander, but as Dsterd., to connect with His granting our prayers, since our lives are in accord with His good pleasure. This however brings us to the theological difficulty of our verse, wherein it would seem at first sight as if the granting of our prayers by God depended, as its meritorious efficient, on our keeping of His commandments and doing that which pleases Him. And so some of the R.-Catholic expositors here: Corn.-a-lap., with the curious peculiarity of distinguishing , the keeping of the moral law of the decalogue, from . , the doing of “consilia evangelica, viz. continentia, obedientia et paupertas,” the observance of which goes “augere gratiam Dei et merita.” This is refuted by the parallelism, in which (see above) the second clause takes up the first and applies it to the matter in hand. And it is further refuted by the usage of the expression , by which never “consilia evangelica,” but always things ethically pleasing to God, as commanded by Him, are denoted: cf. ref. John, Rom 12:1 ; Rom 14:18 , 2Co 5:9 , Eph 5:10 , Phi 4:18 , Col 3:20 . Estius again has pressed the words as against the heretics, who say “omnia justorum opera esse peccata;” “nisi,” he adds, “dicant, quod absque blasphemia dici non potest, peccata esse Deo placita.” But both here and elsewhere the solution of the difficulty is very easy, if separated from the party words of theology, and viewed in the light of Scripture itself. Out of Christ, there are no good works at all; entrance into Christ is not won nor merited by them. In Christ, every work done of faith is good and is pleasing to God. The doing of such works is the working of the life of Christ in us: they are its sign, they its fruits: they are not of us, but of it and of Him. They are the measure of our Christian life: according to their abundance, so is our access to God, so is our reward from God: for they are the steps of our likeness to God. Whatever is attributed to them as an efficient cause, is attributed not to us, but to Him whose fruits they are. Because Christ is thus manifested in us, God hears our prayers, which He only hears for Christ’s sake: because His Spirit works thus abundantly in us, He listens to our prayer, which in that measure has become the voice of His Spirit. So that no degree of efficacy attributed to the good works of the child of God need surprise us: it is God recognizing, God vindicating, God multiplying, God glorifying, His own work in us. So that when, e. g., Corn.-a-lap. says, “congruum est et congrua merces obedienti et amiciti, ut si homo faciat voluntatem Dei, Deus vicissim faciat voluntatem hominis,” all we can reply is that such a duality, such a reciprocity, does not exist for Christians: we are in God , He in us: and this St. John continually insists on. We have no claim ab extra: He works in us to do of His good pleasure: and the works which He works, which we work, manifest before Him, and before all, that we are His children. The , , I reserve to be treated of on ch. 1Jn 5:14-15 , where it is set forth more in detail).

Fuente: Henry Alford’s Greek Testament

if. App-118.

condemn. Greek. kataginosko. See Gal 2:11 (blamed).

all things. Compare Peter’s answer, Joh 21:17.

Fuente: Companion Bible Notes, Appendices and Graphics

20.] takes up this matter of the persuading our hearts before God, and shews its true importance and rationale. This is carried on in the following verses, but is here and in 1Jn 3:21 placed as its ground. If our heart, , judges us unfavourably-we may be quite sure that He knowing more than our heart does, judges us more unfavourably still: if our heart condemn us not, again , judging and seeing in the light of His countenance, then we know that we are at one with Him, and those consequences follow, which are set forth in 1Jn 3:22.

But before arriving at this sense, there are several difficulties of no slight weight to be overcome. With these it will be best to deal, before translating the verse. Three principal questions must be answered: 1. What is the first ? 2. What is the second ? 3. What is the meaning of ? 1, 2. Some monstra of exegesis must first be eliminated. It has been tried to make = , whensoever: For this is quoted Sam. Andre, of whom I can discover nothing. This of course is impossible. Equally impracticable are the endeavours to alter the text; by striking out the 2nd as Grot., or making this one into (H. Stephanus, Pricus, Piscator). Again it is quite out of the question to supply before the second , eheu nobis, as Episcopius,-scimus, aut scire debemus, as Calov., al. Of other interpretations, the first requiring notice is that upheld by De Wette, and pronounced the only tenable one by Brckner, which would make the second independent of the first, and regard it as containing the reason of the final clause, . The objection to this is, not the before , which would be natural enough,-because God is greater than our heart, it follows that ; such an apodosis being very commonly introduced by ,-but 1) the sense thus obtained, which would be illogical, as it would not follow, because God is greater than our heart, that He knows all things: and 2) that brought by Dsterd., the exceeding harshness and clumsiness thus introduced into the style, whereas St. John is singularly lucid, and has but very few inversions, none indeed at all approaching the harshness of this. Bengel, Hoogeveen, Morus, Nsselt, Baumg.-Crus., Huther, regard the first as the pronoun relative, : coram ipso secura reddemus corda nostra quocunque tandem crimine damnat nos cor, as Hoogeveen. The objection to this is not N. T. usage, as alleged, e. g. by Dsterdieck against , for we read Gal 5:10, and Act 3:23; but sense, context, and analogy. Sense,-for it would surely be monstrous to make the Apostle say that if we have brotherly love, we may make ourselves easy, whatever else our consciences accuse us of: context,-for in this sentence no logical reason would thus be given by the following , which Hoog. renders quia: analogy, as shewn in the parallelism and , which we thus altogether destroy. Another interpretation is given, and, as usual, defended with extreme fervency and bitterness against those who differ, by Sander. He would make the whole of 1Jn 3:20 depend on and on (some others had done the same before, e. g. Meyer. See also Erdmann below); and regard it as meant in a consolatory sense: by thus loving in deed, &c., we shall know, &c., and shall persuade our hearts that if our heart condemn us, God (he is troubled with the second , and offers to his readers the alternative of erasing it with Lachmann or reading with Stephens) is greater than our heart and knoweth all things: i. e. knows us to be His children and better than we seem to ourselves. With this in the main Erdmann agrees: Hoc igitur apostolus dicit: filiis Dei, si forte in peccata inciderint, et conscienti accusatione perterriti fuerint, quum e conscientia ver caritatis erga Deum et fratres pro certo sciant se ex veritate esse, vitque novitatem in Dei patris societate accepisse, persuasum fore, , conscienti magnitudine et potestate grati divin illoque Dei superari.

But how any exegete of tact and discernment can hold this, I am at a loss to imagine. Leaving for the present the question respecting the sense of …, can we conceive the Apostle to write so loosely as this-we shall persuade our hearts, that if our heart condemn us ? For, in this case, the of the former clause has no connexion with the of the latter, but, as Erdmann confesses, is equivalent to , whereas in the latter, is the conscientia reatus. And besides, the has already had its emphatic completion in the words , declaring its meaning to be absolute, and preventing its passing on to the .

It would seem then that the first cannot be that, but must be causal. And if the first, then the second, which, as far as I know, no one has attempted to render that after rendering the other because. How then is the repetition to be interpreted? The first furnishes the reason for introducing the clause: what purpose is served by the second? The old scholium says, . And so several of the Commentators, adducing instances of a repeated and superfluous from Xenoph. Anab. v. 6. 19, , : and so Anab. vii. 4. 5: Eph 2:11-12 in N. T. But in all these places is that, not because: nor can an instance be produced of the repetition of a causal . This resource thus seems taken from us. The second must have its distinct place and meaning assigned it. And, reserving the consideration of the meaning thus obtained, till we treat of …,-there is one legitimate way of taking it, which does not seem to have been suggested: viz., that there is an ellipsis of the verb substantive before the 2nd , and that the clause, thus introduced, forms the apodosis to the …: because if our heart condemns us, (it is) because God, &c. Instances of similar ellipses after or are of course common enough: , , 2Co 5:17; , . , , , 2Co 8:23. Nearer to the point is 2Co 1:6, , : 1Co 14:27, , .

But this brings us to consider (3) the meaning of the words . Two ways of taking them have been prevalent: the ancients regarded them as intensifying the : as the Schol. in Cramers Catena, , (qu. .?) , ( .) ; and so Aug[66], &c., and of the moderns, Calvin, Beza, Socinus, Grot., Corn.-a-lap., Castalio, Estius, Calov., Semler, Lcke, Neander, al. On the other hand, Luther, Bengel, Morus, Spener, Nsselt, Rickli, Baumg.-Crus, Sander, Besser, Dsterd., Huther, Erdmann, regard them as consolatory in their tendency, and as softening our self-condemnation by the comforting thought of Gods greatness and infinite mercy. Erdmann remarks, Respondet his sententia S. Pauli ad Rom 5:20 sq.: , . Luther ad h. l. dicit: Das Gemiffen ift ein einziger Tropfen, ber verfdhnte Gott aber ift ein Meer voller Troftes. He compares Joh 21:17, , , .

[66] Augustine, Bp. of Hippo, 395-430

But beautiful and true as this is, and the similar considerations which have been urged by others of the above Commentators, it is to me very doubtful whether they find any place in the context here. That context appears to stand thus. The Apostle in 1Jn 3:19 has said that by the presence of genuine love we shall know that we are of the truth, and shall persuade our hearts in Gods presence. He then proceeds to enlarge on this persuading our hearts, in general. If our heart condemn us, what does it import? If our heart acquit us, what? The , and the , are plainly and necessarily opposed, both in hypothesis and in result. If the consolatory view of 1Jn 3:20 is taken, then the general result of 1Jn 3:20-21 will be, whether our heart condemn us or not, we have comfort and assurance: and then what would be the import of at all? But on the other interpretation, taken with some modifications, all will be clear. I say, taken with some modifications: because the sense has been much obscured by the introduction of the particular case treated in 1Jn 3:18 into the general statements of 1Jn 3:20-21. It is not, If our heart condemn us for want of brotherly love, as Lcke for instance, calling it a statement e contrario to 1Jn 3:19; but this test is dropped, and the general subject of the testimony of our hearts is entered upon. Thus we get the context and rendering, as follows): because (q. d., and this is for us a vital matter, seeing that condemnation and acquittal by our own hearts bring each such a weighty conclusion with it) if our heart condemn (notice the words . . : for the meaning, see reff. It is a word especially appropriate to self-consciousness: know (aught) against us) us, it is because (our self-condemnation is founded on the fact, that) God is greater than our heart, and knoweth all things (i. e. the condemning testimony of our conscience is not alone, but is a token of One sitting above our conscience and greater than our conscience: because our conscience is but the faint echo of His voice who knoweth all things: if it condemn us, how much more He? and therefore this , for which this verse renders a reason, becomes a thing of inestimable import, and one which we cannot neglect, seeing that the absence of it is an index to our standing condemned of God. And then, having given the reason why the should be set at rest by the , he goes on to give the blessed results of the itself in 1Jn 3:21-22). Beloved (there is no adversative particle, because throws up the contrast quite strongly enough, as introducing the very matter on which the context lays the emphasis, viz., the . ), if our heart (so it will stand, whether be read or not) condemn us not, we have confidence towards God (reff.: said generally: not with direct reference to that which follows, 1Jn 3:22, which indeed is one form of this confidence: see ch. 1Jn 5:14, where the connexion is similar. The confidence here spoken of is of course present, not future in the day of judgment, as Estius. , with reference to God: but more than that: to God-ward, in our aspect as turned towards and looking to God.

It must be remembered that the words are said in the full light of the reality of the Christian state,-where the heart is awakened and enlightened, and the testimony of the Spirit is active; where the hearts own deceit does not come into consideration as a disturbing element), and (such another as that in 1Jn 3:10 above, where, after , we have , i. e. after the general statement, introduced the particular instance in which the general truth was carried forward. So here: By dwelling and walking in love, we can alone gain that approval of our conscience as Gods children, which brings real confidence in Him and real intercommunion in prayer, which is a result and proof of that confidence) whatsoever we ask, we receive (pres.: not for future, as Grot. The Apostle is setting forth actual matter of fact) from Him (these words must be taken in all their simplicity, without capricious and arbitrary limitations. Like all the sayings of St. John, they proceed on the ideal truth of the Christian state. The child of God, as Huther says, asks for nothing, which is against the will of its Father), because (ground of the above ) we keep His commandments, and do the things which are pleasing in His sight (on the last expression (and parallelism) see Exo 15:26; also Deu 6:18; Deu 12:25, Ezr 10:11, Isa 38:3. It is added, not as epexegetical of , as Sander, but as Dsterd., to connect with His granting our prayers, since our lives are in accord with His good pleasure. This however brings us to the theological difficulty of our verse, wherein it would seem at first sight as if the granting of our prayers by God depended, as its meritorious efficient, on our keeping of His commandments and doing that which pleases Him. And so some of the R.-Catholic expositors here: Corn.-a-lap., with the curious peculiarity of distinguishing , the keeping of the moral law of the decalogue, from . , the doing of consilia evangelica, viz. continentia, obedientia et paupertas, the observance of which goes augere gratiam Dei et merita. This is refuted by the parallelism, in which (see above) the second clause takes up the first and applies it to the matter in hand. And it is further refuted by the usage of the expression , by which never consilia evangelica, but always things ethically pleasing to God, as commanded by Him, are denoted: cf. ref. John, Rom 12:1; Rom 14:18, 2Co 5:9, Eph 5:10, Php 4:18, Col 3:20. Estius again has pressed the words as against the heretics, who say omnia justorum opera esse peccata; nisi, he adds, dicant, quod absque blasphemia dici non potest, peccata esse Deo placita. But both here and elsewhere the solution of the difficulty is very easy, if separated from the party words of theology, and viewed in the light of Scripture itself. Out of Christ, there are no good works at all; entrance into Christ is not won nor merited by them. In Christ, every work done of faith is good and is pleasing to God. The doing of such works is the working of the life of Christ in us: they are its sign, they its fruits: they are not of us, but of it and of Him. They are the measure of our Christian life: according to their abundance, so is our access to God, so is our reward from God: for they are the steps of our likeness to God. Whatever is attributed to them as an efficient cause, is attributed not to us, but to Him whose fruits they are. Because Christ is thus manifested in us, God hears our prayers, which He only hears for Christs sake: because His Spirit works thus abundantly in us, He listens to our prayer, which in that measure has become the voice of His Spirit. So that no degree of efficacy attributed to the good works of the child of God need surprise us: it is God recognizing, God vindicating, God multiplying, God glorifying, His own work in us. So that when, e. g., Corn.-a-lap. says, congruum est et congrua merces obedienti et amiciti, ut si homo faciat voluntatem Dei, Deus vicissim faciat voluntatem hominis, all we can reply is that such a duality, such a reciprocity, does not exist for Christians: we are in God, He in us: and this St. John continually insists on. We have no claim ab extra: He works in us to do of His good pleasure: and the works which He works, which we work, manifest before Him, and before all, that we are His children. The , , I reserve to be treated of on ch. 1Jn 5:14-15, where it is set forth more in detail).

Fuente: The Greek Testament

1Jn 3:20. ) whatever: Col 3:23, note: nearly equivalent to , afterwards in 1Jn 3:22. Whatever, or in whatever things, our heart shall condemn us, that we shall be able to tranquilize. Or rather, if you prefer to take and separately, you will have to repeat because after the sentence, understanding I say, as is very often done.-, condemn) not respecting our entire condition, but respecting one or two failures or errors. This word is to be pronounced with emphasis: but in the following verse the emphasis falls upon the word heart.- , because greater) Conscience is weak, and knows something of ourselves only, not without trembling; nor has it the ability to pardon: but God is great, knows all our affairs, present, past, and future, and those of all men; and has the right and the will of pardoning. This by itself does not yet tranquilize our hearts; but while the righteous acknowledge this very thing, and confess their faults, and appeal from conscience to God, who is greater than it, and endeavour in no matter to withdraw themselves from the omniscience of God, they attain to tranquility, ch. 1Jn 1:9. See examples, Psa 51:8, with the context; Psa 32:5; Psa 19:13; Psa 90:8.-, knows) nor however does He condemn (). In the Greek there is a pleasant change[11] of the word.

[11] An instance of the figure Paregmenon, by which cognate words, both simple and compound, are joined together. See Appendix.

Fuente: Gnomon of the New Testament

if: Job 27:6, Joh 8:9, Act 5:33, Rom 2:14, Rom 2:15, 1Co 4:4, 1Co 14:24, 1Co 14:25, Tit 3:11

God: 1Jo 4:4, Job 33:12, Joh 10:29, Joh 10:30, Heb 6:13

and: Psa 44:20, Psa 44:21, Psa 90:8, Psa 139:1-4, Jer 17:10, Jer 23:24, Joh 2:24, Joh 2:25, Joh 21:17, Heb 4:13, Rev 2:23

Reciprocal: Gen 3:10 – and I was 1Sa 3:13 – which he knoweth 1Sa 24:5 – David’s heart 2Sa 24:10 – David’s heart 1Ki 2:44 – Thou knowest Job 9:3 – he cannot Job 9:21 – yet would Job 9:32 – not a man Job 13:15 – but I will Job 22:26 – lift up Psa 66:19 – General Psa 119:2 – keep Psa 119:6 – shall I Psa 145:18 – call upon Jer 12:3 – knowest Mat 21:25 – Why 1Co 11:28 – let a 2Co 13:5 – Examine 1Th 3:13 – he may 1Ti 2:8 – lifting Heb 10:22 – an evil

Fuente: The Treasury of Scripture Knowledge

1Jn 3:20. Our heart refers to our mind with its various attributes. Having been instructed to show our love by helpful works, if we do so we will feel assured in connection with the subject. If we fail to do our known duty we will have “a guilty conscience” and be self-condemned. If our own knowledge of neglect causes us to feel condemned, we may be sure that God will condemn us also because He knows our hearts.

Fuente: Combined Bible Commentary

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.

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.

Fuente: Expository Notes with Practical Observations on the New Testament

Verse 20

Our heart; our conscience.

Fuente: Abbott’s Illustrated New Testament

3:20 For {4} if our heart condemn us, God is greater than our heart, and knoweth all things.

(r) If an evil conscience convicts us, much more ought the judgment of God condemn us, who knows our hearts better than we ourselves do.

Fuente: Geneva Bible Notes

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