that if our heart condemn us, God is greater than our heart and knows all things.
Sometimes our own heart accuses us, and John meets that moment with one fact: God is greater than our heart. Does that greatness quiet the accusation, or sharpen it?
In this verse "heart" means conscience, not affection. The same word does different work in different places:
In Hebrew the word covers everything: conscience, soul, spirit, and heart. So heart is really a figure of speech, since otherwise it is a piece of my flesh connected with the circulation of the blood. Take "if our heart does not condemn us" — there it is in the sense of conscience. "Love God with all your heart" — there it is the affections.
The accusation follows love that is claimed but never shown:
The heart itself secretly protests against such unreality, and condemns the selfishness it has shown. The contrast to the love of Christ is felt, and the conscience will be heard. Confidence in God's help in its own hour of need is shaken, and prayer is hindered. How can hands be lifted up to God in prayer that have been closed to a brother's needs?
God's greatness here is a matter of knowledge. He often sees what we cannot even name:
"God is greater than our heart." He knows us better than we know ourselves. As soon as our heart allows something that cannot stand before God, our communion and liberty with Him suffer. Now sometimes we do not know where to find what has unsettled our fellowship with God. What has done it? After a little searching we will discover that our hearts are tolerating some elements of evil which God sees and will not allow.
Commentators differ on why this is said. One reading takes it as a check on comforting ourselves while our ways are wrong:
I think the words about God being greater than our heart and knowing all things come in not to comfort us when our heart condemns us, but to deepen self-judgment. What is in question is our present state, not our standing before God.
Another reading turns the troubled believer toward God as his only refuge:
What is the resource of the soul in such a case? "God is greater than our heart, and knows all things." To turn away from God would be utter folly, for in such a need He is our only refuge. What is more, He knows more than we do about our failure, and He knows how to overcome it. This must of course humble our hearts, as we admit that God is greater; but with the humbling will come blessing. So at every failure and self-condemnation, let us turn fully to God, whose wisdom and love we can trust. There is restoration here, and grace to lead us rightly in the future.
One writer finds both sides in a real man:
Peter had boasted confidently of his love for the Lord, but he had failed to show it in deed. He had denied Him three times with oaths and curses. So the Lord questioned him three times on the point, letting a probe down into his conscience. Instead of feeling assured, Peter's heart condemned him, though he knew that deep down he did love the Lord. If Peter had some sense of his failure, the Lord who knew all things saw the depth of it as Peter did not. And yet by that very fact He also knew that, despite the failure, genuine love was there. So Peter said, "Lord, You know everything; You know that I love You." He was glad to throw himself on the fact that "God is greater than our hearts, and knows all things." So may we be, when we are in a similar situation.
An accusing heart is not meant to last. The answer is honest confession:
God must have evil judged in all who draw near to Him. It is the same with prayer as with worship: there can be neither where there is defilement. But how good it is that God has provided for every need of His people in a defiling scene. And so God has appointed that "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." When the way of release is this simple, why should anyone walk with a burdened conscience?
- Heart. Here the word means conscience, not affection. It is the inward voice that speaks up when we claim love but do not show it.
- Condemns. Love withheld in deed sets it off. Hands closed to a brother's need cannot be lifted up in prayer.
- Greater. God knows us better than we know ourselves. He sees the evil our hearts allow, even when we cannot trace what has spoiled our fellowship with Him.
- Knows. Commentators differ on the aim of that greatness. Some say it deepens self-judgment about our present state, not our standing. Others say it points us to our only refuge, since God knows how to overcome the failure He sees.
- Confesses. Peter is the pattern. He threw himself on the Lord who knew everything. Confession is the way back from a burdened conscience to confidence.
Beloved, if our heart condemn us not, we have boldness towards God,
John writes to believers about a heart with nothing to accuse it, and the boldness toward God that follows. The questions are practical: what this confidence is, how a Christian loses it, and how he gets it back.
The boldness here is not the settled knowledge that sins are gone. The people John writes to already have that. Here he describes what a walk with God produces.
Now he looks at the effect of walking with God, as giving, not the knowledge of forgiveness, but confidence. He wrote to them because they were all forgiven; but if I want to have my heart assured before God, I must walk in this way. If I am not walking according to God, I must either get away from Him, or else stand in His presence with His Spirit constantly reproaching me. That is not confidence.
So nothing about a person's standing is at stake in this verse. What is at stake is the atmosphere between a child and his Father.
The question is not whether we are, or are not, children of God. The question is whether the children are on terms of happy confidence with their Father.
Sin still lives in a Christian. That alone does not cost him this confidence. The line falls elsewhere: between having a sinful nature and letting it act.
Practical confidence flows from a conscience that is completely pure. The existence of the flesh in us does not give a bad conscience; but if I let the flesh act, then my heart condemns me. I do not doubt the love of God, but my heart is not free. The heart is the whole inner man. The presence of God unveils to me the state of my soul. I am ill at ease if I have walked badly. God wants us to walk before Him without the least cloud, and for this we must be continually with Him.
A bad conscience also works backwards. It drives a person away from the one place where the trouble could be cleared.
Only in the light of His presence can we really see clearly. If the eye is turned from Him even for a moment, the result follows: things become dark to us. And if there is even the least self-will, a bad conscience carries us further from Him instead of bringing us to Him.
One picture makes it plain. It is the difference between a child who hides and a child who runs.
If a child has a bad conscience, he sneaks about when his father is coming. If not, he runs to meet him and throws himself into his arms. But he cannot have that kind of confidence if his heart reproaches him. That is what we always have to aim at: to be with God, in complete confidence with Him. There is no thought behind it that He may have something against us — not as to condemnation, but as to present confidence... It is not only a question of the day of judgment, but of the present dealing of the soul with God, and of God for the soul.
The confidence is not self-approval. One writer traces it to the Spirit instead.
If our heart does not condemn us, then we have boldness, or confidence, toward God. This boldness does not come from a sense of our own good condition. It comes because the Spirit of God is unhindered. He does not have to occupy us with ourselves at all. And God can identify Himself with those who honour Him in their walk and ways.
This same freedom shows itself in prayer. A guilty conscience keeps us busy with our own failure. A clear one leaves us free to ask.
God's heart responds to those who walk as they should before Him... He delights to see love made real. Where things go well in this way, He encourages love to act in prayer. Where the Spirit of God has to occupy us with our failure, we are not free to ask new favours... Where by His power there is quiet enjoyment of communion, our hearts can ask earnestly for more grace... We can freely have done with self to enjoy Christ.
When the heart does accuse, the way back is not to ignore it but to deal with it.
So where there has been failure or sin, self-judgment and confession are the necessary first steps to effective prayer. The psalmist says the same: "If I had cherished iniquity in my heart, the Lord would not have listened" (Psalm 66:18)... Walking in obedience is not only the path of holiness. Through the Holy Spirit it is also the source of understanding God's mind, and so of confidence in prayer.
- Not standing, but state. The verse does not ask whether you are God's child. It asks whether the child is at ease in the Father's presence right now.
- Not the flesh, but its acting. Having a sinful nature does not create a condemning heart — allowing it to work does.
- Not self-approval, but freedom. The boldness comes from the Spirit, unhindered in us. It does not come from a good opinion of our own condition.
- Not hiding, but running. A clear heart runs to the Father; a reproaching heart sneaks about and avoids Him.
- Not ignoring, but judging. When the heart accuses, confess and judge yourself. That restores the freedom to ask and to expect an answer.
and whatsoever we ask we receive from him, because we keep his commandments, and practise the things which are pleasing in his sight.
John has just spoken of a heart that does not condemn us, and now that peace turns outward into prayer. The promise sounds unlimited, so does obedience buy answers from God, and what happens when no answer comes?
The scope of the promise is wide open, but the sentence itself names who may cash it.
The word "whatsoever" in verse 22 presents us with a blank cheque, leaving us to fill it in. But the words before and after it limit who this "we" is. They are those whose heart does not condemn them, who keep His commandment, and do the things that are pleasing in His sight. Such people can be trusted with the blank cheque. They are Christians who love in action and not just in word, marked by obedience that pleases God. Love and obedience bring a person's thoughts and desires into harmony with God's. So he asks according to His will, and receives what he desires.
The commandments in view are not abstract. Answered prayer is tied to how we treat other believers.
Scripture connects success in prayer with obedience, and especially with love for fellow believers. … John urges that this love be real, that is, "not in word or talk but in deed and in truth"; for in this way we shall assure our hearts before Him. If this kindness is missing, our hearts will condemn us, and this God knows. But if we are walking in true love for one another, then we have confidence toward God, and get answers to prayer.
The second half of the verse goes beyond bare duty. This obedience aims at a Person who is glad when we obey.
The passages we have quoted set before us, in the clearest and fullest way, the very highest motive for obedience: it is agreeable to the heart of our Lord Jesus Christ, and well pleasing to God. True, we owe a hearty obedience on every ground. "You are not your own, for you were bought with a price." We owe Him our life, our peace, our righteousness, our salvation, our everlasting happiness and glory. Nothing can outweigh His claim on us for a life of whole-hearted obedience. But one wonderful fact stands above and beyond His moral claims. Our keeping His commandments, and doing what pleases Him, gratifies His heart and refreshes His spirit.
The little word "because" is often misread. Treating it as a condition of being saved wrecks the gospel.
He assumes here that the heart does not condemn; that one has boldness toward God; that we are enjoying communion with Him. And what is the effect of communion? It excludes wrong petitions. … Some fail to see that this is a question of God's moral government of the Christian's state. They confuse it with the ground of salvation, and make it conditional. But this cancels sovereign grace in saving sinners. Here it is not grace, but government. And government is necessarily conditional.
What is at stake, then, is the atmosphere between a child and his Father, not the child's place in the family.
If there are matters between us and God, it is useless to ignore them. God is greater than our heart, and knows everything. … It is not a question of being, or not being, children of God; it is a question of the children being on terms of happy confidence with their Father.
Commentators differ on how to read a prayer that goes unanswered. One reads the verse as a principle of the new nature, not a guarantee for every situation.
This truth belongs to the absolute principles of the new man, for our prayers are not always answered. On one occasion Paul prayed three times and was not heard. But the prayer of the new man is always according to Christ. He could say to His Father: "You always hear me." Verse 22 assumes the prayer we bring to God while we walk in His ways. It does not mean the prayer that bursts from the heart in exceptional circumstances.
Another points the person whose prayer went unanswered back to his own walk.
Disobedience to God, ignoring personal conscience, is the one hindrance. … Our prayers will be in no spirit of mere selfish greed, but of confidence that God will answer them the best way for us. … And we shall receive: there is no doubt whatever about it: God has pledged His Word. If one should not receive, then it only follows that obedience is compromised somewhere.
- Confidence. The verse starts with a heart that does not condemn. Freedom to ask flows from a clear conscience before God.
- Conduct. The obedience meant is love in deed and in truth toward fellow believers, not warm words.
- Communion. Fellowship with God filters the asking, so the one in it never asks for what is foreign to His will.
- Conditions. The "because" belongs to God's government of His children, not to the ground of salvation. Grace saves without conditions; government has them.
- Confidence restored. An unanswered prayer never puts your place in God's family in doubt. It either falls outside the settled walk this verse assumes, or it points to obedience compromised somewhere.
And this is his commandment, that we believe on the name of his Son Jesus Christ, and that we love one another, even as he has given us commandment.
God's will for His people comes down here to one command with two halves: faith in a Person, and love for one another. That raises real questions — whose command is it, is this the old law again, and what kind of believing does God ask of people who already believe?
John speaks of keeping God's commandments. Here one command stands out, and it comes in two parts.
We keep His commandments. But one commandment stands out in a very special way, and it divides into two heads — faith and love. We are to believe in the Name of Jesus Christ, God's Son, and then love one another as He commanded His disciples — for example, in John 13:34-35. We recognize here the two things that are so often mentioned together in the epistles. Paul had never been to Colosse. Yet he gave thanks to God for them, having "heard of your faith in Christ Jesus and of the love that you have for all the saints" (Colossians 1:4). These two familiar things are proof of true conversion, evidence of a genuine work of God.
The verse says "His commandment." But whose commandment is it?
"His commandment" means both the commandment of God and the commandment of Christ. For it is God who has given us the command to "believe in the name of His Son Jesus Christ," and Christ who gave the command to "love one another." This is another instance of the way John speaks without distinguishing between God and Christ.
The word "commandment" can sound like law. In the New Testament it means something else.
A commandment in the New Testament is not a legal enactment. It is God telling us what pleases Him, what His will is for us. And a Christian, taught to know and love God, delights in the inner man when God makes His will known.
The command does not point at a doctrine but at a Name, and that Name carries a whole world of meaning.
How much there is in the Name of God's Son! It tells us of the greatness of His Person, of the might of His power, of His eternal relationship with the Father, of His fame and His glory; and the Father would have us enter into something of what is set forth in His Name, believing what is presented to us in the Holy Scriptures, for it is believing in His Name that gives us the eternal life that is in Him (John 20:31). It is as having the life that God gives that we can love one another — love that is to be shown down here so that men may know we are disciples of the Son of God and children of God.
John writes to people who already believe, not to outsiders.
This verse points to two things — believing in the name of God's Son, Jesus Christ, and loving one another. This is not gospel preaching to the unsaved; it is a message to God's children. Just as our love for one another must be ongoing and practical, so must our faith in Christ. Our Christian experience is not to be "at some time in the past I believed," but "right now, at this present moment, I believe."
The measure of the loving is not left to us. It was set when Jesus gave the command, and that measure reaches past anything the law asked.
If this commandment is new, then it cannot be part of the law, which was already old... The Lord's new commandment governs the duties of a new relationship — brotherhood in Christ. The law knew nothing of that relationship, and could know nothing of it. The law only told a man to love his neighbour as himself. But here is a command to love the brothers in Christ more than oneself. It asks us to love as Christ loved us, and He loved us more than Himself when He sacrificed Himself for us, laying down His life.
Obedience both opens and closes this part of John's letter.
As obedience introduced the subject of the proofs that we share divine life, so now it also concludes it. In loving the brothers we do more than give evidence that we are of the truth. We also assure our hearts before God. Love is the keeping of the commandment we received to love one another. And more — being obedient to His commandment, whatever we ask, we receive.
- One commandment. God's will for His people is not a long list here but a single command that divides into two heads — faith and love.
- One direction. The first half sends the heart upward in faith to God's Son, the One glorified in heaven.
- One measure. The second half is not "love your neighbour as yourself" but love as Christ loved us — He loved us more than Himself.
- One tense. Faith is present, not past: not "I once believed," but "right now I believe." Love is the same — ongoing and practical.
- One result. Obeying this command settles the heart before God. It also brings confidence in prayer: whatever we ask, we receive.