Exegetical and Hermeneutical Commentary of 1 John 3:21
Beloved, if our heart condemn us not, [then] have we confidence toward God.
21. Beloved ] See on 1Jn 3:2.
if our heart condemn us not ] An argument fortiori: if before God we can persuade conscience to acquit us, when it upbraids us, much more may we have assurance before Him, when it does not do so. It is not quite evident whether ‘condemn us not’ means ‘ ceases to condemn us’, because we have persuaded it, or ‘does not condemn us from the first ’, because it has had no misgivings about us. Either makes good sense. The same word for ‘condemn’ occurs Gal 2:11 of S. Peter’s dissimulation at Antioch: ‘I resisted him to the face, because he stood condemned ’, and in Sir 14:2 , ‘Blessed is he whose conscience hath not condemned him’ ( ).
then have we confidence towards God ] ‘Then’, which is not in the Greek, may be omitted; we have boldness (see on 1Jn 2:28) toward God (1Jn 5:14). We approach to Him as children to a Father and not as criminals to a Judge. This is not the same as ‘persuading our heart’ ( 1Jn 3:19), but may be the result of it. Compare ‘to have peace toward God ’ (Rom 5:1), i.e. in our relations to Him: both A. V. and R. V. render ‘have peace with God’, but the Greek is the same as here ( ).
Fuente: The Cambridge Bible for Schools and Colleges
Beloved, if our heart condemn us not – If we so live as to have an approving conscience – that is, if we indulge in no secret sin; if we discharge faithfully every known duty; if we submit without complaining to all the allotments of Divine Providence.
Then have we confidence toward God – Compare the 1Jo 3:19; 1Jo 2:28 notes; Act 24:16 note. The apostle evidently does not mean that we have confidence toward God on the ground of what we do, as if it were meritorious, or as if it constituted a claim to his favor; but that we may so live as to have evidence of personal piety, and that we may look forward with a confident hope that we shall be accepted of him in the great day. The word here rendered confidence – parresian – means properly boldness; usually boldness or openness in speaking our sentiments. See the notes at 1Jo 2:28. The confidence or boldness which we have toward our Maker is founded solely on the evidence that he will graciously accept us as pardoned sinners; not in the belief that we deserve his favor.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. If our heart condemn us not] If we be conscious to ourselves of our own sincerity, that we practise not deceit, and use no mask, then have we confidence toward God-we can appeal to him for our sincerity, and we can come with boldness to the throne of grace, to obtain mercy, and find grace to help in time of need. And therefore says the apostle,
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But for their not condemning us, though the expression be merely negative, it must imply somewhat positive; for there are many whose hearts condemn them not, through ignorance of their rule, or oscitancy, self-indulgence, or neglect of themselves. But if after thorough search, with sincerity in the sight of God, our hearts do not condemn, but acquit us, as upright towards him, not willing to allow ourselves in any ill temper or practice, (such as, for instance, this of not loving, or neglecting, our brother),
then we have confidence (liberty of speech the word literally signifies, which well suits with what follows)
toward God; we have nothing to hinder or lie as a bar against us in our recourse to him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. BelovedThere is no “But”contrasting the two cases, 1Jn 3:20;1Jn 3:21, because “Beloved”sufficiently marks the transition to the case of the brethren walkingin the full confidence of love (1Jo3:18). The two results of our being able to “assure ourhearts before Him” (1Jo 3:19),and of “our heart condemning us not” (of insincerity as tothe truth in general, and as to LOVEin particular) are, (1) confidence toward God; (2) a sure answer toour prayers. John does not mean that all whose hearts do not condemnthem, are therefore safe before God; for some have their conscienceseared, others are ignorant of the truth, and it is not onlysincerity, but sincerity in the truth which can savemen. Christians are those meant here: knowing Christ’s precepts andtesting themselves by them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
If our heart condemn us not ( ). Condition of third class with and present active subjunctive. The converse of the preceding, but not a claim to sinlessness, but the consciousness of fellowship in God’s presence.
Boldness toward God ( ). Even in prayer (Heb 4:16). See also 2:28.
Fuente: Robertson’s Word Pictures in the New Testament
Beloved. The affectionate address is suggested by the preceding thought of tormenting self – accusation.
Confidence [] . Rev., boldness. See on 2 28.
Fuente: Vincent’s Word Studies in the New Testament
1) “Beloved, if our heart condemn us not.” Affectionately, John addresses the brethren, asserting that it is possible for children of God to have hearts and consciences uncondemned. Joh 3:18.
2) “Then have we confidence toward God.” People without an heart and conscience of condemnation (non-accusing) have confidence, boldness, toward God. Heb 4:16; 1Jn 5:14.
SONG OF FAITH
Margaret Wilson, given the choice of recanting or being tied to a stake at low tide, boldly reiterated her faith. As the tide of Wigtown Bay, Scotland, came in and finally stilled her voice, she sang the words of the Psalms 25. Note particularly Psa 25:1-2; Psa 25:14-15; Psa 25:20.
1) Unto thee, 0 Lord, do I lift up my soul.
2) 0 my God, I trust in thee; let me not be
ashamed, let not mine enemies triumph over me.
14) The secret of the Lord is with them that fear him; and he will shew them his covenant.
15) Mine eyes are ever toward the Lord; for he shall pluck my feet out of the net.
20) 0 keep my soul, and deliver me: let me not be ashamed; for put my trust in thee.
Fuente: Garner-Howes Baptist Commentary
21 If our heart condemns not I have already explained that this refers not to hypocrites nor to the gross despisers of God. For how muchsoever the reprobate may approve of their own lives, yet the Lord, as Solomon says, weigheth their hearts. (Pro 16:2.) This balance of God, by which he tries men, is such, that no one can boast that he has a clean heart. The meaning, then, of the Apostle’s words is, that then only we come in calm confidence into God’s presence, when we bring with us the testimony of a heart conscious of what is right and honest. That saying of Paul is indeed true, that by faith, which relies on the grace of Christ, an access to God with confidence is opened to us, (Eph 3:12😉 and also, that peace is given us by faith, that our consciences may stand peaceably before God. (Rom 5:1.) But there is not much difference between these sentences; for Paul shews the cause of confidence, but John mentions only an inseparable addition, which necessarily adheres to it, though it be not the cause.
Here, however, arises a greater difficulty, which seems to leave no confidence in the whole world; for who can be found whose heart reproves him in nothing? To this I answer, that the godly are thus reproved, that they may at the same time be absolved. For it is indeed necessary that they should be seriously troubled inwardly for their sins, that terror may lead them to humility and to a hatred of themselves; but they presently flee to the sacrifice of Christ, where they have sure peace. Yet the Apostle says, in another sense, that they are not condemned, because however deficient they may confess themselves to be in many things, they are still relieved by this testimony of conscience, that they truly and from the heart fear God and desire to submit to his righteousness. All who possess this godly feeling, and at the same time know that all their endeavors, how muchsoever they come short of perfection, yet please God, are justly said to have a calm or a peaceful heart, because there is no inward compunction to disturb their calm cheerfulness.
Fuente: Calvin’s Complete Commentary
21. Condemn us not Our self-complacency may, indeed, deceive us, and we may think our heart does not condemn when the heart is itself beguiled. While our own hearts condemn us not, the hearts and consciences of others may justly condemn us. And in 1Jn 3:23-24 is given a test by which the assurance of the heart is tried. The love which is truth must wear the garb of deed and fulfilment of his commandments, otherwise vain is the appeal to our hearts.
Confidence toward God We feel the full assurance of sin forgiven, of divine acceptance, of blessed communion, of a “title clear to mansions in the skies.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Beloved, if our heart condemn us not, we have boldness toward God, and whatever we ask we receive of him, because we keep his commandments and do the things that are pleasing in his sight. And this is his commandment, that we should believe in the name of his Son Jesus Christ, and love one another, even as he gave us commandment.’
On the assumption that they have convinced themselves that their response is genuine, he now goes on to outline its significance.
If their hearts do not now condemn them then they can have boldness in the presence of God (‘towards God’), and be sure that whatever they ask of Him they will receive, because they keep His commandments, and do what is pleasing in His sight. In other words, because they know that they are eager to do the will of God, they can have assurance that His work in their hearts is genuine, and can approach Him in prayer with confidence.
But we must beware of taking the promise too literally out of context. It is clearly not true that God will give us whatever we ask. If we ask for the things of the world, as opposed to what is necessary for living, that is contrary to the will of God. The promise is given only to those who keep His commandments and do what is pleasing in His sight, for they will then ask for what is right. Their prayers will be for the extension of the Kingly Rule of God and, apart from that which is necessary for their functioning in His service, not for themselves. This is in line indeed with what Jesus taught them (Mat 6:7-15). The point here is that they can be bold to seek His help in bringing about the extension of His Kingship, and in thwarting the false prophets. Compare Joh 14:13-16; Joh 15:7; Joh 15:16; Joh 16:23-26) where the promises were given to the Apostles in the light of their coming ministry. In one of these formulations (Joh 16:23-24) Jesus uses almost identical terminology to the present verse.
And what are His commandments? They are that they believe in His Son Jesus Christ (compare 1Jn 2:22-23), and that they love one another (compare 1Jn 2:8-11). The first is the old commandment ‘hear His word, come to the truth and receive eternal life’, the second the new, ‘love your brothers’ (1Jn 2:7-8). Without the first the second would in fact be meaningless, because there would be no definition as to whom they were to love.
So the first commandment is to believe on His Son Jesus Christ, with all the consequences that follow. For those who believe on Him have eternal life (1Jn 5:12-13; Joh 1:12-13; Joh 5:24; Joh 10:28) for His commandment is eternal life (Joh 12:50). Thus it is by believing in Him that they will have eternal life.
It is not enough to believe in God, he is saying. The test of a genuine faith towards God, as laid down by God, is that they believe in His Son Jesus Christ with all that that involves. That they accept Him as His only Son, the only begotten God (Joh 1:14-18). That they accept that to have known Him is to have known the Father (Joh 14:9; Joh 8:18). That they accept that all that the Father has is His, so that He can call all that is the Father’s ‘Mine’ (Joh 16:15). That they accept that all judgment has been committed to Him (Joh 5:22; Joh 5:26). That they accept the fact that He can make alive whom He will on equal terms with the Father (Joh 5:21). That they accept that He is equally deserving of honour as the Father (Joh 5:23). That they accept that He is the eternal ‘I am’ (Joh 8:58). That they accept that the Holy Spirit of God does His bidding (Joh 15:26). That they accept the fact that He and the Father together come to make their dwellingplace in His own (Joh 16:7). That they accept that the Father has glorified Him with His own self and glory, the glory which They once shared together before creation (Joh 17:5). That they accept that as the Word He is God, and the Creator of all things (Joh 1:1-3). It was acceptance of all this which made Thomas cry out, ‘My Lord and my God’ (Joh 20:28).
The second commandment is that they love one another. We note at once the parallel between these commandments and the two great commandments, that ‘You shall love the Lord Your God with all your heart, and with all your soul, and with all your mind, and with all your strength’ and that ‘You shall love your neighbour as yourself’ (Mar 12:30-31), but here it is ‘believe in the name (nature, character, being) of His Son Jesus Christ’ and ‘love one another’. Love is to flow upwards and outwards. This is the new Israel.
Fuente: Commentary Series on the Bible by Peter Pett
1Jn 3:21. Beloved, if our heart condemn us not, Though the expression is negative in the text, it must imply somewhat positive; namely, that conscience should upon examination acquit us. St. John is speaking here notof Jews, Heathens, Infidels, hypocrites, or vicious persons; but of himself, and other real Christians, who were experimentallyacquainted with the pure gospel, and might easily examine their hearts and lives thereby. If such, upon a careful examination, find a divine conformity to the rules of the gospel in their tempers and lives, they may be satisfied that their present state is good, and may with pleasure expect Christ’s second coming. The philosophers have disputed much about tranquillity of mind; nevertheless there is nothing which can truly render our minds quiet, easy, and satisfied, but a just persuasion of the love of God toward us.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Jn 3:21 . In this verse the apostle states the case of our heart not accusing (or condemning) us. We can understand it thus, that what he previously observed has happened, namely, that in the consciousness that we are of the truth, we have induced our heart to refrain from its accusation against us. Then this thought does not stand to the preceding one in the relation of antithesis (as if in this verse a different case was contrasted with the case stated in 1Jn 3:20 ), but in that of continuation; [247] but it is more correct to suppose that the apostle is here speaking of a relationship which is different from that indicated in 1Jn 3:20 , and that he is not regarding the question whether the non-condemnation has never taken place at all, or has been only brought about by persuasion. That two sentences may stand to one another in the relation of antithesis even without the antithetical particle, is proved by chap. 1Jn 1:8-9 .
] states what occurs when the case exists which is mentioned by ; it is erroneous to explain = ; the same expression in chap. 1Jn 2:28 and 1Jn 4:17 , and construed with , chap. 1Jn 5:14 ; the same construction in Rom 5:1 : . . As the calming of the heart, so also confidence toward God, which is the subject here, is based on the fact that God is greater than our heart, and knows all things.
[247] The objection of Ebrard to this interpretation, that cannot serve the purpose of introducing a deduction from a premiss which is presupposed as already having actually occurred, is inappropriate, for is not in this view at all taken as “if, then, therefore,” but is retained in its own proper meaning. Contrary to Braune’s opinion, that with this interpretation not , but would have to be used, it is to be observed that it was not necessary to bring out the element which is contained in .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
21 Beloved, if our heart condemn us not, then have we confidence toward God.
Ver. 21. Then have we confidence ] Sincerity is the mother of serenity, Sine qua, tranquillitas omnis tempestas est, without which saith serenity is all a storm. Isidore. Uprightness hath boldness. It is not a peace, but a truce, that the wicked have; such a storm will befall them as shall never be blown over. Israel is the heir of peace, Gal 6:16 ; Isa 32:17 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1Jn 3:21-22 . , see note on 1Jn 2:28 . , though not always in the form we expect or desire; the answer may be different from but it is always better than our prayer. St. Augustine draws a distinction between the hearing of prayer “ad salutem” and “ad voluntatem,” comparing the experience of St. Paul (2Co 12:7-9 ): “Rogasti, clamasti, terclamasti: ipsum semel quod clamasti audivi, non averti aures meas a te; novi quid faciam; tu vis auferri medicamentum quo ureris; ego novi infirmitatem qua gravaris. Ergo iste ad salutem exauditus est, ad voluntatem non est exauditus. Tu morbum confitearis, ille medicamentum adhibeat.” Cf. Juan de Avila: “Go to prayer rather to hearken than to speak. Bend humbly and lovingly before God, expecting.” , see note on 1Jn 2:3 .
Fuente: The Expositors Greek Testament by Robertson
confidence. See 1Jn 2:28.
toward. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
1Jn 3:21. , does not condemn) either as never injured, or as again appeased.-, confidence) in asking. This is repeated, ch. 1Jn 5:14-15. This confidence far excels that tranquility which is expressed by the verb , we shall tranquilize.
Fuente: Gnomon of the New Testament
1Jo 2:28, 1Jo 4:17, Job 22:26, Job 27:6, Psa 7:3-5, Psa 101:2, 1Co 4:4, 2Co 1:12, 1Ti 2:8, Heb 4:16, Heb 10:22
Reciprocal: 1Sa 20:1 – What have 1Sa 24:5 – David’s heart 2Sa 24:10 – David’s heart 2Ki 20:3 – in truth Psa 17:1 – Hear Psa 99:7 – kept Psa 119:6 – shall I Isa 38:3 – I have Isa 58:9 – shalt thou Jer 12:3 – knowest Mat 7:21 – that Luk 11:28 – General Joh 9:31 – and doeth Joh 15:10 – ye keep Rom 8:27 – according Rom 14:22 – Happy 1Co 11:28 – let a 2Co 13:5 – Examine 1Th 1:3 – in the 1Th 3:13 – he may 1Jo 3:19 – shall 1Jo 5:14 – this
Fuente: The Treasury of Scripture Knowledge
1Jn 3:21. This verse is virtually a repetition of the preceding one, except that it is considering a person who has carried out the teaching of practical love.
Fuente: Combined Bible Commentary
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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:21 {21} Beloved, if our heart condemn us not, [then] have we confidence toward God.
(21) A third effect also rises from the former, that in these miseries we are sure to be heard, because we are the sons of God: as we understand by the grace of sanctification which is only for the elect.
Fuente: Geneva Bible Notes
True love for the brethren demonstrated in deeds of self-sacrifice enables the believer to face Jesus Christ unashamedly whenever He may appear (cf. 1Jn 2:28). John stressed the importance of a clear conscience again (cf. 1Jn 1:7; 1Jn 2:2; Heb 9:9; Heb 9:14; Heb 10:2; Heb 10:22; 1Ti 1:19). Shamelessness can give us appropriate boldness to approach God’s throne of grace in prayer even now (cf. Joh 8:28-29). We will receive our requests if such is the will of God. John did not state this condition here, but he mentioned it later (1Jn 5:14-15).
"There is nothing mechanical or magical about prayer. For it to be effective, the will of the intercessor needs to be in line with the will of God; and such a conformity of wills is brought about only as the believer lives in Christ." [Note: Smalley, p. 205.]
"Obedience is the first condition for answered prayer, when that prayer is offered by a child of God. The second, related condition is willing service: the determination to ’do’ always (poioumen, present) what pleases God." [Note: Ibid., p. 206.]