Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XCIV) 11/22/21

^3:20 But if we have a bad conscience and feel that we have done wrong, the Lord will sense it even more, for He knows everything we do.

Colin G. Kruse (1950) notes that when the Apostle John says, “this is how we know that we belong to the truth,” he urges his readers to open their hearts towards their fellow believers in need. How else will they know they belong to the truth unless their love finds practical expression in helping those in need? So, to affirm that they belong to the truth, the readers must “persuade their hearts in the presence of God” not (“set our hearts at rest in His presence,” as the NIV has) so they do not yield to any hardness in their hearts and refuse to offer material assistance. They should undertake this persuasion whenever their conscience condemns them, that is, whenever their hearts object to legitimate calls to share when they have something to give.

Now, to assist his readers in persisting in the process of self-persuasion, the Apostle John provides them with a compelling reason: “For God has a bigger heart, and He knows everything.” While the NIV does not translate it as such, this verse is a conditional sentence (literally, “because, if our heart condemns us, God’s heart is more compassionate than ours and knows all He needs to know about us.” In this context, the statement “God is greater than our hearts”). implies that God does not have to deal with the callousness found in some human hearts. On the contrary, His generosity is far more giving; His compassion towards the needy exceeds our feelings of sorrow. Any unkindness of the heart will not go unnoticed by an omniscient God. As was the case among the Israelites,[1] so too here, God knows what His people can do and judges them accordingly.[2]

Bruce B. Burton (1954) states that the vagueness of the statement “God is greater than our hearts” has prompted two interpretations. Some see it as consoling believers whose hearts (or consciences) condemn them of sin in general. Thus, they hold on to the sign of sonship – God’s Love. Others think that the phrase “God is greater than our hearts” intensifies John’s warning. The condemning voice of conscience merely echoes the judgment of God, who comprehends each life. Thus, believers cannot gloss over or excuse their sins as insignificant. In both cases, believers can come confidently to God by claiming God’s forgiveness through the Anointed One, recognizing that His grace and mercy outweigh their guilt.

Because God knows everything, says Burton, Christians can trust that He thoroughly understands and will forgive their sins and help them grow in the areas where they need it most.[3] Then what should believers do with the gnawing accusations of their consciences? They should not ignore them or rationalize their behavior, but they should set their hearts on God’s Love. When they feel guilty, they should remind themselves that God knows their motives and actions. His voice of assurance is stronger than the accusing voice of conscience. God will not condemn His children, for whom His Son died.[4] [5]

Daniel L. Akin (1957) suggests that verse twenty can be tricky and challenging to interpret, at least when it comes to the details. However, its primary meaning is clear. Even though the Anointed One paid the ransom for all our sins by His perfect atoning work, we may experience a condemning heart or guilty conscience, something the great and omnipotent God does not want us to have. So, when our conscience sends us on a guilt trip, look in faith to the God who is more dependable than our hesitant heart and assures us of total and complete forgiveness through the perfect work of Jesus. Thus, we can claim once more the wonderful truth of forgiveness.[6] Therefore, The Apostle John addresses this guilty conscience and the way to deal with it. In verse twenty, he does so in the context of the omniscience of God, and in verses twenty-one and twenty-two, he will do so with the omnipotent God in mind.[7]

Some modern commentators may view these and the following verses as somewhat linguistically complicated. It may arise from the Greek spoken in John’s environment. On the other hand, what may seem to us to be complex Greek may merely be conversational. But whatever the case, we must do what we can with it. By being genuine in practicing love for our fellow believers in the truth, we can know that we are of the truth. It demonstrates our love for the truth.

So Akin points out that once they can be satisfied that their love for their brethren is genuinely hands-on, they can know that they are of the truth.  Therefore, they can convince themselves that all is right in their hearts and consciences between them and God as He looks on. Doing so in His presence indicates the whole inner being, including reason, will, conscience and emotions. The point here is not that love for the brethren saves, but it reveals that they are within the flow of truth and love the truth. It is among the faithful brethren that the truth is held and preached, and to love them and not the false prophets is to demonstrate a willing acceptance of the facts they teach.[8]

David Legge (1969) points to verse twenty, where the Apostle John speaks to the condemned Christian. He says: “For if our hearts condemn us, God is greater than our hearts and knows everything.” So, let’s first consider the condemned Christian. Pastors and evangelists find it easier to deal with saved believers or unsaved sinners than those unsure about which one they are.

The difficulty comes in pastoral counseling, says Legge, when you get people who claim salvation when it’s blatantly obvious, they do not. Then others doubt their salvation when they have every reason to believe that they are born again. So now John’s writing is all about assurance. John has not only been exposing false teachers whose salvation doctrine is questionable, but seeking to bring confidence to the true sheep of God. This was especially true in churches influenced by false teachers who made them doubt their salvation.[9] Unfortunately, this phenomenon continues until now.

Douglas Sean O’Donnell (1972) finds that verse twenty provides two reasons to put our whole weight on this olive branch of assurance: “God is greater than our heart” and “He knows everything.” When our hearts accuse us (“you failed the love test . . . again!”), God’s caring omnipotence and omniscience provide CPR (“Christ’s Purifying Restoration”). When our hearts are weighed down with guilt, John reassures us that “the great God, the great King above all gods,”[10] eases the burden. When we agonize over our lack of love, “the place to turn is not farther inward but outward and upward toward God.” If our hearts are troubled, we should call to mind the greatness of God, a distinction that descends to offer forgiveness each and every time we confess our sins.[11]

Moreover, recall the God who “knows everything.” While the Bible applies God’s omniscience as a warning to refrain from sin, [12] here it is a comfort for the sin-stained believer. God is not blind to our unloving actions. He knows every detail of every sin. He knows that even the littlest lack of love carries the weight of eternal condemnation. But (here is the Gospel according to John!) God still forgives. Accept His forgiveness through the Anointed One. Rejoice in the renewed relationship. Pray, and return to practicing righteousness.[13] [14]

3:21-22 Dear friends, if we don’t feel guilty in our hearts and minds, we can come to God in confidence without fear. And we will receive from Him whatever we ask because we obey Him and do the things that please Him.

EXPOSITION

Again, the Apostle John takes a deep breath and begins making another critical point in his letter. But the reader must understand this verse in its context. Just to believe that when we come to Him without hesitation, He will give us whatever we want is in error. Nothing could be further from the truth. John places a qualifier on that statement by saying that we come to Him without any misgivings because we obey Him and that all we do is done to His honor, praise, and glory. So, whatever we ask of Him must fall into that same frame of mind. You may feel free to ask God for anything but don’t expect any gifts under the spiritual Christmas tree if what you’ve asked for will not bring Him all the glory and praise.

As wise man Job once said, you will find joy in serving the Almighty just by looking to Him for directions and decisions.^[15] In fact, the Psalmist said that when God looks at what we are doing or what we want from Him, if it is for our good, especially when we have not been honest and authentic with everyone, then allow us to be dragged into the dust and end up in the grave.^[16] That is a powerful statement, but it shows how sincere David wanted to be what the LORD expected him to be. And David’s thoughts were echoed by another Psalmist.^[17]

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[1] Deuteronomy 15:7-9

[2] Kruse, Colin G., The Letters of John, The Pillar New Testament Commentary, op. cit., Kindle Edition.

[3] Cf. 1 Corinthians 4:3-5

[4] See Romans 8:1; Hebrews 9:14-15

[5] Barton, Bruce B., 1, 2, & 3 John (Life Application Bible Commentary), op. cit., pp. 77-78

[6] 1 John 1:9

[7] Akin, Dr. Daniel L., Exalting Jesus in 1,2,3 John (Christ-Centered Exposition Commentary), op. cit., Kindle Edition.

[8] Pett, Peter: Truth According to Scripture, op. cit., loc. cit.

[9] Legge, David: Preach the Word, 1,2,3, John, loc, cit., Part 11

[10] Psalm 95:3 NIV

[11] 1 John 1:9

[12] Cf. Ecclesiastes 12:14; Romans 2:16; 1 Corinthians 4:5

[13] 1 John 2:29; 3:7, 10

[14] O’Donnell, Douglas Sean, 1–3 John (Reformed Expository Commentaries), op. cit., Kindle Edition.

[15] Job 22:26

[16] Psalm 7:3-5

[17] Ibid. 101:2

TO THOSE IN SPIRITUAL DISTRESS

Archbishop François Fénelon (1651-1725) received some negative feedback for what he urged his constituents to do while still recovering from the hardships of war. They complained, “It is impossible to do what is required.” They saw this as the temptation to despair. The archbishop responded, “Despair of yourself as much as you please, but not of God.” He reminds them that God is both loving and powerful, and He will deal with them in keeping with their faith. So, if they have any faith at all, Jesus said you will be able to move mountains. But if they believe nothing, they will receive nothing, and it will be their fault. Remember Abraham, who hoped against hope. Imitate the blessed Virgin, who, when what seemed utterly impossible was told to her, she answered without hesitation, “May it be to me as you have said.”

So do not shut up your heart. It is not that you cannot do what is required of you, it is because your heart is so restricted. It is that you have no desire to comply. You do not wish to have your heart enlarged because you’re afraid it will happen. How can you expect grace to gain entrance into a heart so stubbornly closed against it? All that is asked of you is to surrender calmly in a spirit of faith. Do not feel obligated to include your ideas. In other words, if you yield humbly and gradually, you’ll regain peace through meditation on God’s Word, and everything will work together for your good. What seems impossible in your present state of temptation will become easier to overcome. Then, we will hear you saying, “What? Is this all?” Why so much despair and complaining over something God is working on and preparing so lovingly for your good?

Be careful not to resist His Spirit, for this may cause you to become indifferent and hostile toward God. All the faith you claim to have will prove hollow if you should fail in this essential point. Then, everything will dissolve into indulging in personal tastes and tendencies. May God not allow you to fall away! There is more danger in the risk of resisting God than in the heaviest of other sorrows. Crosses carried with quiet endurance, lowliness, simplicity, and self-denial unite us to Jesus the crucified Anointed One. To reject crosses by thinking too highly of yourselves and through self-will not only separate you from Him, but wither the heart, and gradually dry up the fountain of grace. So, yield humbly without trusting in yourself, the fragile broken stalk that you are. And say, “To God, nothing is impossible.’’ He asks only for one “Yes,’’ spoken in pure faith.[1]

Archbishop Fénelon no doubt recalled the words of the Chronicler in the First Covenant, who advised, “Seek the LORD and His strength; seek His presence continually!”[2] It is especially true when confronted with difficulties above our ability to handle them. And the Apostle Paul transformed such hardships into potential benefits by saying, “We are happy with the troubles we have. Why are we happy with troubles? Because we know that these troubles make us more patient. And this patience is proof that we are strong. And this proof gives us hope. And this hope will never disappoint us. We know this because God has poured out His love to fill our hearts through the Holy Spirit, He gave us.”[3] Paul also advised that “We must not get tired of doing good. We will receive our harvest of eternal life at the right time. Therefore, we must never give up.”[4]

The Apostle James also had something to say about perseverance when he wrote, “Consider it a sheer gift, friends, when tests and challenges come at you from all sides. You know that under pressure, your faith-life is forced into the open and shows its true colors. So don’t try to get out of anything prematurely. Instead, let it do its work, so you become mature and well-developed, not deficient in any way.”[5]

The author of Hebrews added, “You need to keep on patiently doing God’s will if you want Him to do for you all that He has promised. His coming will not be delayed much longer. And those whose faith has made them good in God’s sight must live by faith, trusting Him in everything. Otherwise, if they shrink back, God will have no pleasure in them.”[6]

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[1] Fénelon, François: Paraclete Giants, The Complete Fénelon, Translated and Edited by Robert J. Edmonson, Paraclete Press, Brewster, Massachusetts, 2008, pp. 30-31; Vocabulary redacted by Dr. Robert R Seyda

[2] 1 Chronicles 16:11

[3] Romans 5:3-5

[4] Galatians 6:9

[5] James 1:2-4

[6] Hebrews 10:36-38

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XCIII) 11/19/21

^3:20 But if we have a bad conscience and feel that we have done wrong, the Lord will sense it even more, for He knows everything we do.

Bunyan continues: The witnesses are ready to testify, beginning with the Lord All-Powerful who says. “Then I will come to you and judge you. I will be quick to testify against those who take part in evil magic, adultery, and lying under oath, those who cheat workers of their pay and who cheat widows and orphans, those who are unfair to foreigners, and those who do not respect me.”^[1]  The second witness is the prisoner’s conscience.^[2] It has a thousand voices who all cry Amen to every word God testifies against the prisoner. Conscience is a frightening accuser; it verifies that everything God says is closer than the width of a hair. Therefore, the witnesses of conscience possess great authority. It demands guilt and convicts every soul which it accuses; and hence John says, “When our hearts make us feel guilty, we can still have peace before God because God surpasses our hearts. He knows everything.”[3] [4]

John Flavel (1627-1691) talks about those souls who feel overloaded with the burdensome sense of sinning. It all depends on the verdict and conviction of a person’s conscience, says Flavel. However, this is not the whole story. “Feeling condemned” is nothing more than applying the Law to a person’s wrongdoing.^[5] An individual’s conscience applies the Law’s curse to their guilt as a sinner. It decrees the lawbreaker as guilty under God’s name and authority, from which there is no appeal. The voice of conscience is the voice of God, and what it pronounces as sinful in God’s name and under His authority, He will confirm and ratify.

This is what the Apostle John says here in verse twenty, says Flavel, that when our hearts make us feel guilty, we can still have peace with God because He is smarter than our hearts. He knows everything. It is the kind of anguish no person can endlessly endure. We see its effects in Cain, Judas Iscariot, and Sapphira;[6] it is a real foretaste of hell-torments. It is that worm that never dies.[7] In the same way that malignancy in the body breeds cancer, says Flavel, so do accusations and condemnation of conscience infect the soul with corruption and guilt.[8]

Augustus Strong (1836-1921) quotes Estonian theologian Adolf von Harnack (1851-1930), saying, “There is an inner law which compels the sinner to look upon God as a wrathful Judge…Yet [for them], no other feeling is possible.” We regard this confession as a demonstration of the psychological correctness of Paul’s doctrine of “surrogate atonement.”[9] God has so constituted human nature that it demands His holiness. That the conscience needs soothing is proof that God requires satisfaction. Some have declared that reconciliation is offered only to our conscience in that the Anointed One bore our sins, not in substitution for us, but in fellowship with us. Consequently, the verdicts of conscience are only indications of the higher rulings of God.^[10]

James Morgan Gibbon (1855-1932), an independent minister, notes we’ve all heard about “heartache,” but when did we last hear of “heartease?” Therefore, it is hard to understand the logic in what the Apostle John says here in verse twenty. God’s children, out of spiritual necessity, “do what’s right, and love mercy.”[11] But there are times when the heart bows hushed and silent before God. It’s when conscience lays its trophy at the feet of the Anointed One. Yet, all that is within us stands up to bless the Lord, who forgives all our iniquities. Now in these blessed moments, “we’re no longer accusing or condemning ourselves but are bold and free before God! It allows us to stretch out our hands and receive what we asked for because we’re doing what he said, doing what pleases Him.”[12] It proves that we are one with God because we love what He loves and hate what He hates, and His commandments are our law. And we pray to Him freely, confidently, unhesitatingly, as to One by whose compassion we feel secure.[13]

Alonzo R. Cocke (1858-1901) comments that the Christian’s spiritual discernment detects what is opposed to His life in us and condemns it. It goes without the saying that God is infinitely wiser because He is omniscient. The new life given to us acts in our hearts with unlimited strength in Him. Thus, with unerring accuracy, it senses any taint of evil in us. In addition, God’s authority exceeds our Christian consciousness. He is the Lord of mankind’s moral nature as an omniscient lawgiver. So then, having a bad conscience would disturb their confidence and peace in God’s presence. Therefore, communion would no longer be joyful; the sinning child would come into His presence with fear of disapproval, expecting to find a frown on His face instead of a smile.[14]

For James Morgan (1859-1942), we learn the connection between active godliness and spiritual enjoyment. Knowing we follow the truth assures our hearts that we have confidence in Him and delight in prayer to remain consistent and holy. It allows us to grow in brotherly love. Listen to the words of Isaiah: “This is the kind of fast day I’m after: to break the chains of injustice, get rid of exploitation in the workplace, free the oppressed, cancel debts. What I’m interested in seeing you do is: sharing your food with the hungry, inviting the homeless poor into your homes, putting clothes on the shivering ill-clad, being available to your families. Do this, and the lights will turn on, and your lives will turn around at once. Your righteousness will pave your way. The God of glory will secure your passage. Then, when you pray, God will answer. You’ll call out for help, and I’ll say, ‘Here I am.’ If you get rid of unfair practices, quit blaming victims, quit gossiping about other people’s sins. If you are generous with the hungry and start giving yourselves to the down-and-out, your lives will begin to glow in the darkness, and I will bathe your shadowed lives in sunlight. I will always show you where to go. I’ll give you an enjoyable life even in the emptiest of places—firm muscles, strong bones. You’ll be like a well-watered garden, a gurgling spring that never runs dry. You’ll use the old rubble of past lives to build anew, rebuild the foundations from out of your past. It will earn you a reputation as those who can fix anything, restore old ruins, rebuild and renovate, make the community livable again.”[15] [16]

Robert Law (1860-1919) says that the question whether we are “of the truth” is illustrated as a person putting their “heart” (conscience) on trial, with themselves as prosecutor and defendant. It is conducted in the presence of the Omniscient God, who serves as Judge and Jury. There are three elements in the case, (a) Our heart condemns us. We believe that we passed from spiritual death into life in the Anointed One, [17] but doubts about its validity have risen. When Conscience summons us into the inner tribunal, we are found guilty. By failing to do what was right for God’s children, [18] or our faith faltered—our vision of the Truth became dim. The evidence of our union with the Anointed One is obscured by inconsistencies that compel us to question whether we are “of the truth” or have deceived ourselves.[19]

The second element is, (b) “Are we “of the truth?” When conscience brings offers into evidence these allegations of insincerity, to what shall we appeal? To this, the Apostle John says: that we have loved “Not in word, neither in tongue, but in deed and truth.”[20] Again, there are things we can point to—not things we have professed or felt or imagined or intended, but things that we have done because of the Love God put into our hearts. Neither spiritual emotions nor vision can tell us anything without the practice of God’s Love. So, in bearing one another’s burdens, in denying ourselves to give to another’s need, [21] we are on solid ground. As a result of this, we can calm our self-accusing hearts—yes, even in the presence of God. And finally, the third element; (c) “Because God’s heart is greater in capacity than our heart, and comprehends all things.”[22] [23]

Daniel C. Snaddon (1915-2009) says that this verse is difficult to understand. The words heart and conscience seem to be interchangeable. It is serious when our conscience convicts us of our actions. Our conscience fails at times, but God knows everything about us fully and absolutely.[24]

For Robert W. Yarbrough (1948), the Apostle John’s reasons for blessed assurance may include accusations: “whenever our hearts condemn us.” The Greek word kataginōskō translated (“condemn”) occurs only once outside John’s epistle.[25] For instance, Sirach 14: 2 speaks of a person who is blessed because their “heart [psychē] does not condemn them.” Especially if one suffers from humiliation and estrangement from God by internal misgivings and condemnation in connection with a lack of love for others when trying to put things right, then John assures readers that “God is greater than our hearts.”[26]

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[1] Malachi 3:5 – New Century Version (NCV)

[2] Romans 2:15

[3] 1 John 3:20

[4] Bunyan’s Practical Works: Vol. 1, The Resurrection of the Dead and Eternal Judgment, p. 305-327

[5] See Galatians 3:10

[6] See Acts of the Apostles 5:1-11

[7] Mark 9:44

[8] Flavel, John: The Method of Grace, pp. 158-159

[9] Surrogate atonement implies someone standing in for another.

[10] Strong, Augustus H: Systematic Theology, Vol. 2, p. 625

[11] Micah 6:8

[12] 1 John 3:21-22

[13] Gibbon, James Morgan: The Biblical Illustrator, 1 John 3, pp. 217-218

[14] Cocke, A. R. (1895), Studies in the Epistles of John, op. cit., pp. 88–89

[15] Isaiah 58:6-12 – The Message

[16] Morgan, James: (1865), An Exposition of the First Epistle of John, op. cit., pp. 272-273

[17] 1 John 3:14

[18] Ibid. 3:10

[19] Cf. Ibid. 2:4, 6, 9

[20] Ibid. 3:18

[21] Ibid. 3:17

[22] Ibid. 3:20

[23] Law, Robert (1909), The Tests of Life: A Study of the First Epistle of St. John, op. cit., pp. 281-282

[24] Snaddon, Daniel C., Plymouth Brethren Writings, 1 John, op. cit., loc. cit.

[25] Galatians 3:20-21; cf. the LXX Exodus 22:9; Deuteronomy 25:1; likewise, 1 Kings 8:32; Job 10:2; 34:17; 40:8; Psalms 37:33; 94:21; Proverbs 12:2; 17:15; Sirach 14:2; 19:5

[26] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament), p. 210

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XCII) 11/18/21

^3:20 But if we have a bad conscience and feel that we have done wrong, the Lord will sense it even more, for He knows everything we do.

Although we do not know “all things,” God does. We often unjustly criticize ourselves, but God knows our motives because He is the infallible Mediator. There is a big difference between conscience and omniscience. God is the most excellent witness to our soul’s activities. If we condemn ourselves, we must remember that there is a superior Jurist, and He will always be fair with us. So, believers must accept God’s perfect judgment on them rather than stick to their unproven findings.

Furthermore, God knows that self-sacrificing love is not an everyday thing. Therefore, it is abnormal for people having their reputations undermined to respond with love or return good for evil; that is a dynamic of spirituality. A spiritual person forgives and moves on because of their new life in the Anointed One. However, we all know that this is contrary to human nature.

So, since God knows all about us and loves us anyway, why can’t we accept ourselves as God sees us? It does not mean that we rationalize our sins away, but that we acknowledge the person God sees in us after dealing with them. We cannot base fellowship with God on our feelings; we must build it on objective revelation in His Word. God offers forgiveness if we confess and deal with our sins.[1]  Our heavenly Father links His omniscience with mercy. Although He knows every secret of our hearts, yet He understands them all. Don’t forget; it is the work of our enemy to accuse us.[2]  Satan will take our sensitive conscience and use it against us. Our confidence comes from the promises of God, not from our open behavior patterns. It is not God’s will that we constantly live in a state of condemning ourselves. He does not want us to get stuck in guilt mud.

For example, aviation technicians put an airplane in an air tunnel to determine whether it is worthy of flying. However, they do not leave the plane in the air tunnel. At some point, they test it in the skies.  After the test flight, they do not continue to prove the airplane’s flight worthiness without end. Instead, they get on with the business of transporting people to their destinations. Christians who live in constant self-examination do not live vibrant spiritual lives. Some people constantly raise the question of whether they are genuine Christians.  Other Christians never arrive at the point of confidence with God.  They live in a state of self-condemnation, “Have I served the Lord enough; am I spiritual enough; have I given what God expects of me?”

There is a point where we must face ourselves and deal with our objective guilt, but there is also a point where we move on. My heart is not the Supreme Court; God sits in the seat of the Chief Justice. I must accept His judgments on things. His verdict is final. My judgment is not absolute, but God’s judgment is ultimate. My subjective guilt is not God’s norm for fellowship with Him or His children.

It is also a distortion in our soul if we splash around in subjective guilt. Objective guilt is one thing, but personal guilt is another. Constantly looking within produces spiritual naval gazing. It puts the Christian into spiritual self-centeredness. Factual guilt is a norm for Christian living. How do we reassure our hearts if we find something genuinely inappropriate in our souls? It is a distortion of immense proportion if we cannot face our spiritual condition. We want to avoid deceiving ourselves or living in deception that we are in fellowship with God when we are not.

A Christian who wants to walk with God desires proof of the evidence against them. They want to know what breaks fellowship with the Almighty. They understand that they tend to sweet-talk their spirituality and thus fool themselves. It is spiritual self-delusion. They prefer not to wait for others to inform them. Their friends may not have the courage to tell them what they need to know. 

COMMENTARY

Thomas Aquinas (1225-1274) found himself confronted with whether the rewards assigned to the beatitudes refer to this life? It would seem that these blessings do not refer to this life; they are happy because they hope for a prize. So, now the object of hope is future happiness. Therefore, these rewards refer to the life to come.

Furthermore, they continue, specific punishments are ordered in opposition to the beatitudes, as we read: “How bad it will be for you people who are full now because you will be hungry. How bad it will be for you people who are laughing now.”[3] Now, these punishments do not refer to this life because frequently, people receive no punishment in this life; according to Job, “They spend their days in prosperity, then go down to the grave in peace.”[4] Therefore neither do the rewards of the beatitudes refer to this life.

But they are not finished. In addition, the questioner says, the kingdom of heaven rewards poverty to guarantee happiness in heaven, as Augustine of Hippo (354-430 AD) says, “We are saved, so we are made happy by hope. And as we do not as yet possess at present, but look for future salvation, so is it with our happiness, and this patiently.”[5] Thus, the doubters claim, according to the Psalmist, “You make me know the path of life; in Your presence is unbounded joy, in Your right-hand eternal delight.”[6] So again, it is only in our future that we will see God, and our Divine kinship will be made manifest, according to the Apostle John.[7] Therefore these rewards refer to the future life.

On the contrary, notes Aquinas, Augustine also says: “These promises can be fulfilled in this life. For no words can express that complete change into the likeness even of an angel, which is promised to us after this life. For that all-embracing change into the angelic form, which is promised after this life, cannot be explained in any words.”[8] [9]

But, says Aquinas, love is something between the lover and the loved. Therefore, when we ask if we can have perfect love for God, there are three options. First, the Greek adjective holotelēs (“wholly”)[10] meaning, “completely or perfectly,” can refer to the thing loved. Thus, God should receive our unconditional love. Secondly, it may understand holotelēs as a quality of the person loving: God ought to be wholly loved since humankind should love God with all their might and credit all they have to God’s love. Thirdly, we can compare the one loving to the thing loved so that the one loving is equal to the manner of the one loved. But this is impossible: since a thing is lovable in proportion to its goodness. Therefore, having endless love for God is impossible, since His goodness is boundless. So, no creature can have unlimited love for God because the ability of all-natural creatures is finite.[11]

John Calvin writes on repentance as explained in what he calls the “illogical jargon of the Roman Catholic professors,” which is widely different from the purity required by the Gospel, of confession and satisfaction.[12] Calvin is especially disturbed by the definition of repentance given by these lecturers who express the nature of repentance as asking forgiveness for past sins and the pledge of not doing them again. It is more like regret, remorse, sorrow, and grief that they committed such sins. As Chrysostom said, Repentance is a medicine for the cure of sin, a gift bestowed from above, an admirable virtue, a grace surpassing the power of laws.”[13]

However, Calvin says that all these things could not heal the wound any more than moldy bread smeared with honey. At first, it might taste good, but the poison will still penetrate the vital organs before its bitterness is detected. Sinners heard the alarming voice calling out from the scriptures, “Confess all your sins,”[14] but the dread of being punished cannot be alleviated even after being consoled. The Apostle John answers that God is greater than our feelings even if we feel guilty since He knows everything.[15]

John Bunyan (1628-1688) envisions the judgment of the wicked. He sees the Apostle John’s presentation in a court of law, with everyone seated in their proper place. His honor is on His throne with the attorneys, and the prisoners are ushered in to stand trial. Immediately, a mighty firestorm blazes out from the throne and encircles His Honor with protection to keep the prisoners a safe distance from His heavenly Majesty.^[16]  Everything has come to order, and the Justice, along with His attendants as well as the prisoners, all stand with frightening fear of what is about to happen.^[17] Finally, the books are opened, and their status is examined by what was written inside.^[18]

---

[1] 1 John 1:9

[2] Revelation 12:10

[3] Luke 6:25

[4] Job 21:13

[5] Augustine: The City of God, op. cit., Bk. 19, Ch. 4:12

[6] Psalm 16:11- Complete Jewish Bible

[7] 1 John 3:2

[8] Augustine, The Sermon on the Mount, Bk. 1, Ch. 1:12

[9] Aquinas, Thomas: Summa Theologica, op. cit., P(2a)-Q(69)-A(2);P(2a)-Q(69)-A(2)-O(1-3)

[10] Cf. 1 Thessalonians 5:23

[11] Aquinas, Thomas: Summa Theologica, Vol. 3, pp. 353-354

[12] The Catholic Dictionary explains satisfaction consists in the penitent’s willingness to accept the penance imposed and its actual fulfillment. The effect of these two elements is to remove more or less the temporal punishment due to the sins confessed.

[13] Chrysostom, John: Homily 8, On Repentance and Almsgiving

[14] 1 John 1:9

[15] Calvin, John: Institutes, Bk. 3, Ch. 4, p. 667

[16] See Psalm 50:3

[17] See Daniel 7:9-10

[18] Revelation 20:11-12

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XCI) 11/17/21

3:20 Even if in our hearts we feel guilty about doing something against our conscience, God’s heart is bigger than ours, and He knows what’s actually going on.

Many people don’t understand or are too stubborn to accept that God knows a lot more than they do. He sees the world and universe as a macrocosm – the large picture, while they only see it as a microcosm – as a small picture. It’s the same as looking through a telescope as opposed to a microscope. That’s why the Israelites made such a wrong choice in worshiping what God created instead of the Creator Himself.^[1] What sometimes aggravates believers is that God shows them their wrongdoing up close and personal.^[2] This was something that King David requested of God to purge such sinful tendencies out of his life.^[3]

The prophets shared such lessons, reminding God’s people that He looks deep into one’s heart and mind, so He can decide what action to take.^[4] And don’t try to hide anything from Him because that’s impossible.^[5] Some people think that if they don’t tell God something, then He won’t know it. However, the Apostle John knew full well from experience that Jesus did not need anyone to inform Him about people’s thoughts because He could read their minds.^[6] And even the Apostle Peter couldn’t fool Him.^[7] So, later in his revelation, John heard God say, “I am the One who searches hearts and minds.”^[8]

At this point, the Apostle John looks back to review what he has already written. When it comes to “love,” there are several key points that stand out above others. It starts with loving God by loving our brothers and sisters in the Lord. In doing so, we prove that we are keeping His commandments to continue our unbroken communion with Him. This, in turn, gives further evidence that we truly know God. This is so important because we need not fear being ashamed when God or others judge us.

When John says, “our heart,” he means our “conscience,” not affections, which would be our inward parts or bowels.[9] If we are conscious of sincere and characteristic love within us, this will calm us when our conscience accuses us of failure. God is “greater” than our hearts. John uses a familiar Greek adjective megas meaning tremendous, and is used pretty much in the same way as the derived English prefix mega[10] from the enormity of physical size[11] to largeness in number, [12] festive elaboration, [13] width, [14] effect, [15] joy, [16] social clout, [17] et cetera.

Some might ask whether this means that God is more merciful or more rigorous. Neither one. It means that, although our conscience is not infallible, God’s is. Our hearts may be deceived; He cannot be. God knows all things. It is an awful thought for the unrepented but blessed and encouraging news for the repented that God not only knows all our faults and failures, but He also knows our temptations, struggles, sorrow, and love.

But, what does it mean if our heart convicts us? The Greek verb kataginōskō (“condemns”) [Not to be confused with katakrima][18] portrays the idea of “finding fault, to blame, make accusations.” We know ourselves better than others do. Our “heart” is a self-reflecting court over our lives. This court can be fair or unfair. It can excuse or accuse. It depends on the standard we use. The principle to follow here is that God wants us to operate on objective, not subjective guilt. 

So, we must apply this truth to our lives by self-examination, which can cause us to be alarmed about the condition of our souls.  We may see ourselves falling desperately short of God’s holy standard of living.  It is especially true in the sphere of loving fellow Christians. Our conscience is not infallible, and neither is the judgment of other Christians against us. We are often unjust with ourselves and excuse our sin. Also, other Christians can judge us unfairly for personal or spiteful reasons.[19]

We must admit that there is a delicate balance between justifying sin and an unjust conscience. God never overlooks or minimizes sin, so neither should we. But, on the other hand, being convicted of sin is the result of the Holy Spirit reminding us of our genuine belief in God and His Word. It is called “objective guilt.”  Objective guilt is good, but subjective (personal) guilt is terrible in God’s economy.[20] We cannot determine truth by experience. Our only basis for assessing our relationship to God always rests on His objective and eternal Word. Believers should not be harder on themselves than God is. Feelings of self-condemnation and inadequacy are enemies of the Christian life. Subjective guilt is not a norm or standard of God.

Often, our hearts take a low view of ourselves when we think that we do not measure up to a set of required standards. In this case, we are our accusers. We hold a trial in the inner court of our being and then develop a feeling of false guilt. This misrepresents the soul. Such is especially true in the sphere of loving fellow believers. It is subjectively difficult to measure love, so it is hard to determine whether we love enough. So, it is possible to be too easy or too hard on ourselves. God is the ultimate judge of our hearts. We can overcome feelings of subjective guilt by remembering the nature of God. God’s knowledge is omniscient. He knows our true motives.

Our “heart” is a vessel God uses to reign over our souls, so His wisdom exceeds our judgment. His assessment is more accurate and absolute than ours. He knows the true nature of our sin; therefore, we can have the assurance that God deals with us in accuracy and compassion. God is not sympathetic toward us. Instead, He takes extenuating circumstances into account, right motives, and conscientious efforts in assessing our souls. This verse does not say, “God does not excuse us even if our conscience condemns us because of these things.” No, the issue is; God will confirm the accusation of our heart or will pardon us according to the standards of His omniscience. He knows if genuine love dwells in our hearts or not. That is why we must love in “deed and truth.”

In the final analysis, if our conscience condemns us, it does not necessarily suppose that we are backslidden or out of fellowship with God and other believers. Neither does it mean that we are still in complete harmony with God’s will. God can distinguish between objective and subjective guilt. That’s why His heart is more incredible than ours.

Therefore, if our conscience is correct in judging us, then God will discipline us if we do not confess our sin in due time. If our verdict is incorrect, then He will overrule our findings in favor of His omniscient grace and justice. Ultimately, we cannot put absolute trust in our conscience. We cannot trust these things to our feelings. Our primary assurance lies in the written Word of God. So, if our heart condemns and criticizes us because we know that we have not loved as we should, it is the Word of God that forms a true conscience in us. 

Consequently, our conscience can then consist of two opposing dimensions: 1) our norms formed from human values, and 2) God’s values formed from the Word. Thus, the believer shapes their standards from a divine, not human, perspective. We may pursue a course of action, but that action may be contrary to God’s Word. Our heart judicially condemns us for this. It is a violation of God’s norms. God will not bless us when we knowingly rebel against one of His standards. The Almighty’s standard is more significant than ours. His value is greater than our value.

Once the believer accepts the fact that they violated God’s standards and confesses their sin, then God accepts them back into fellowship. Love for other Christians assures us of our connection with God. However, even though Jesus manifested His love to us, we do not always love Him as He loved us. There are times when we do not come close to God’s kind of love, which may cause doubt about our union with Him. We cannot gauge our relationship by subjective experience. If this were the case, we would never know for sure whether we are acceptable to God. If we determine our fellowship with God by faith derived from His Word, then He bases His judgment on us by looking at our faith. Confidence by faith is the basis for moving forward in the Christian life. If we did not have confidence that God hears our prayers, we would not pray.

Just remember, while God accepts us with all our failures, He will not justify our failures. He loves us through Jesus, the Anointed One. Jesus paid for our sins, so God extends forgiveness to us because of Him. Our authority for continued fellowship rests on Jesus, not on our apparent moral behavior. Thus, we can approach God without fearing that He will reject our prayers. It allows us to pray with confidence because we come to the Father “in Jesus’ name.”

---

[1] Psalm 44:20-21

[2] Ibid. 90:8

[3] Ibid. 139:1-4

[4] Jeremiah 17:10

[5] Ibid. 17:23-24

[6] John 2:25

[7] Ibid. 21:17

[8] Revelation 2:23

[9] 1 John 3:17

[10] Megas occurs 211 times in 201 verses in the Greek text of the New Testament.

[11] John 21:11

[12] Mark 5:11

[13] Luke 5:29

[14] Matthew 22:36

[15] Ibid. 7:27

[16] Ibid. 2:10

[17] Ibid. 20:25

[18] Romans 8:1

[19] Cf. 1 Corinthians 4:3-4

[20] The “economy of God” is a quotation from 1 Timothy 1:4, according to the Greek word oikonimia, which primarily signifies household management, household administration, arrangement, and distribution, or dispensation. The word “economy” is used with the intention of stressing the focal point of God’s divine enterprise, which is to distribute or dispense, Himself to mankind.

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson XC) 11/16/21

^3:19 Our actions will show that we belong to the truth, so we will be confident when standing before God.

Thomas Carlyle (1795-1881) says that corrupt governments, divested of God’s light because they love darkness, are no more likely than other unlawful efforts to find a cure for such an unethical predicament of alleviating conviction and guilt for wrongdoing through legislation.[1]

William Edward Jelf (1811-1875) says that a Christian whose heart is burdened with a sense of weakness and unworthiness, causing them to become unsure about their salvation, must not use that as a reason to stop loving God and doing good for others. On the contrary, if we are conscious of having loved our brothers and sisters, we can use it as evidence contrary to our heart’s condemnation to reassure ourselves. Anyone who has experienced doubts and fears springing up in their heart from time to time will feel the need to test their faith for reassurance. It is the same notion as that of the Apostle Paul, “The Spirit Himself testifies with our spirit that we are God’s children.”[2] However, in the doubting Christian’s case, John represents one’s spirit as hesitant and accusing until persuaded by the evidence that the presence of practical love in daily life assures them they are a child of God by having God’s Spirit.[3]

William Barclay (1907-1978) points out that the Apostle John goes on to say something which, as far as the Greek text is understood, can mean two things: 1) Although our hearts may condemn us, 2) God is greater than our hearts. So, the question is: what is the meaning of the last phrase?

(1) It could mean: since our hearts condemn us, God must condemn us even more. But, if we take it that way, it leaves us only with the fear of God and with nothing to say but: “God be merciful to me, a sinner.”[4] That is a possible translation, and no doubt it is true; but it is not what John is saying in this context, for here he is thinking of our confidence in God and not our dread of Him.

            (2) The passage must therefore mean this. Our hearts condemn us – that is inevitable. But God is greater than our hearts; He knows all things. Not only does He know our sins; He also knows our love, our longings, the nobility that never fully works itself out, our repentance, and the greatness of His knowledge gives Him the sympathy with which He can understand and forgive.[5]

Robert W. Yarbrough (1948) says that in the aftermath of a stern command against the hypocrisy of a do-nothing love in verse eighteen, John extends an olive branch of assurance here in verse nineteen “And by this.” It probably looks back to the previous verse and offers a positive response to it. By loving others with integrity, “we will know.” Ethically speaking, confirmation relating to the Anointed One comes by compliance with His commands.

By the same token, in the realm of reason, says Yarbrough, a deepened understanding results if one does the things appropriate to complete the full circle of faith.[6] What will John’s readers know as a result of loving each other? They will see that they are of the truth. This could have a social meaning. The previous section placed people in two groupings: “children of God” or “the devil’s brood.”[7] Cain was “of the evil one.”[8] So, to be “of the truth” would mean to be among those whose spiritual vitality grows out of the truth by being God’s child.

It harmonizes with Johannine usage elsewhere: Jesus said He testified “to the truth” and that “everyone who is of the truth listens to Him.”[9] John is writing in this epistle to readers who “know the truth” and recognize that “no lie comes from the truth.”[10] To love, then, in both word and deed, is to know more clearly that the source of one’s identity and life as a believer is the truth – which is to say, in John’s frame of reference, the Anointed One.[11] Thus, John’s first word of assurance points readers to Jesus.[12]

W. Hall Harris III (1953), Senior Professor of New Testament studies at Dallas Theological Seminary, states that the prepositional phrase “by this” refers to verse eighteen. Thus, by doing these righteous deeds, these expressions of love for one another, Christians assure themselves that they belong to the truth because the outward action reflects the inward reality of our relationship with God. Another way to say this is that conduct is the clue to paternity. Here in verse nineteen, however, the same principle is used to reassure believers rather than serve as criticism against the opponents of the true Gospel (whose misconduct shows they do not have a genuine relationship with God). In this case, John’s readers – do indeed have this authentic relationship.^[13]

Daniel L. Akin (1957) supposes that the Apostle John used verse eighteen as a “hinge verse” to connect two related passages that have a common subject. The subject is love. When we love “with truth and action” (verse 18), this reassures our hearts before God that we are of the truth (verse 19). Assurance will sprout in the heart, and blossom in the conscience, when we demonstrate genuine and authentic love for others. It assures us that we are God’s children. Loving others as God in the Anointed One loved us strengthens our hearts and gives us confidence. Indeed, by loving others in truth (verse 18), we come to know we belong to the truth (verse 19).

However, says Akin, we must be honest. Loving others is not always easy. After all, at the heart of love is serving others as Jesus serves us. Sometimes this service is public, noble, and newsworthy. Sometimes it is unknown, unrecognized, and unnoticed. It can be a challenge. Yes, love requires service. Service involves humility. And loving others in humble service assures us that we belong to Jesus. That sounds like a life worth living, a path worth following. By this knowledge and truth in our minds, assurance is planted and flourishes in our hearts.[14]

David Legge (1969) tells us when looking at verse nineteen, we read that the Apostle John says: “This is how we know that we belong to the truth and how we set our hearts at rest in His presence.” In verses ten through eighteen, John stated that one of the tests of whether we belong to the Anointed One is not whether we are in fellowship with Him. Instead, the test to assure our hearts is whether we love our brothers and sisters in the faith. So, John reiterates that if we love our fellow believers, which confirms we are in union with God, it gives us assurance and more certainty that we are God’s children. But of course, the opposite is true: if we do not love our brothers and sisters, or if we hate one brother or sister, in particular, that is an assurance that we are not a child of God. It is reason enough to make a person unsure and cause us to doubt our heart’s eternal security.[15]

3:20 Even if in our hearts we feel guilty about doing something against our conscience, God is greater than our hearts, and He knows what’s actually going on.

EXPOSITION

Now the Apostle John says something astounding. Even though we do not know God’s mind, He knows ours. And when we feel we have failed Him, He knows why and His Spirit communicates to us that He understands. He is more interested in saving than losing us. That’s why we can still stand true to our faith, knowing that God will help us find a way to make the necessary corrections in order to be obedient to His will and continue our walk on the highway of holiness.^[16] The Apostle Paul knew that mistakes and errors do not cancel our salvation.^[17] He told the Romans that when sin increases, God’s grace intensifies even more. This does not apply to sin in the world but wrongdoing in our lives.^[18] That’s why John was able to say that if we confess our sins, God is faithful and understanding and will forgive us of our sins.^[19]

Again, Job told his accusers that God knows a lot more we do, whatever we or others say about our conduct.^[20] Even Jesus said that though His disciples failed Him in faith and faithfulness, they were a gift from God, and no one could steal them out of His hand.^[21] And when God makes a promise, nothing can overturn His decision.^[22] Does that mean after a believer is born again, they can live as they wish and do anything immoral, they want to do? No! After all, that’s what kept the Israelites out of the Promised Land;[23] the five bridesmaids prohibited from entering the wedding banquet, [24] and condemnation of the servant who failed to invest the silver given to him.[25]

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[1] Carlyle, Thomas: Latter-Day Pamphlets, [April 15, 1850.] No. IV. The New Downing Street.

[2] Roman 8:16

[3] Jelf, W. E., Commentary on the First Epistle of St. John, op. cit., p. 52

[4] Luke 18:13

[5] Barclay, William: The New Daily Study Bible, op. cit., The Letters of John, p. 97

[6] The full circle is: From God to us, from us to others, from others back to God.

[7] 1 John 3:10

[8] Ibid. 3:12

[9] John 18:37

[10] 1 John 2:21

[11] John 14:6; cf. 1:14, 17; 8:32

[12] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament), op. cit., pp. 208-209

[13] Harris III, W. Hall: 1, 2, 3 John: Comfort and Counsel for a Church in Crisis, loc. cit.

[14] Akin, Dr. Daniel L., Exalting Jesus in 1,2,3 John (Christ-Centered Exposition Commentary), op. cit., Kindle Edition.

[15] Legge, David: Preach the Word, 1,2,3, John, op. cit., Part 11

[16] See Job 27:3-6

[17] 1 Corinthians 4:4

[18] Romans 5:20

[19] See 1 John 1:9

[20] Job 33:12

[21] John 10:29-30

[22] Hebrews 6:13

[23] Deuteronomy 1:35

[24] Matthew 25:11-12

[25] Ibid. 25:28-30

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXXIX) 11/15/21

^3:19 Then we will know for sure, by our actions, that we are on God’s side, and our consciences will be clear, even when we stand before the Lord.

John then tells us that the place where we need assurance the most is “before Him.” Some mistakenly take this as saying “before God’s judgment seat.” However, we do everything in God’s sight. “Before Him” can also be expressed as “before God’s eyes.”  God knows the worst in us, yet He still desires our fellowship. The Greek adverb emprosthen implies that God is “watching” or “within His view.” This is the believer in fellowship, living in the Spirit-filled life. They know with assurance that they walk with the Lord. Thus, conviction and certainty come from what the Lord gives us, not what we do for ourselves.

Now, the Christian who understands the grace principle knows that they do not have to compensate for their sins. They know that they are not required to pay independently for their sins, that is, chastise themselves. This Christian understands that Jesus took all the punishment and penalty for their sins on Himself. They know that vowing never to do it again is misplaced. They can do this after forgiveness, but not as a substitute for forgiveness. They know it is not necessary to attend mid-week worship services for a year, join a Bible study, or say an extra prayer each day to make up for their sins. Their confidence is in the Lord, not in themselves.

COMMENTARY

Bede the Venerable (672-735 AD) agrees that when we do godly works, it becomes apparent that we are following God’s truth because we are copying His perfect love to the best of our ability. When we love our neighbors by fulfilling our promises, we see that we are reassuring our hearts in the light of God’s supreme truth. Whenever we want to do something, we think it over long enough to persuade ourselves to do it. Those who want to do something wicked also want to hide it from God as much as they can, but those who want to do good have no hesitation about reassuring themselves that they want to do this good in the sight of God.^[1]

Martin Luther (1483-1546) states that we ought first to know that there are no good works other than those God commanded, even as there is no sin except that which God has forbidden. Therefore, whoever wishes to know and do good deeds needs to know nothing more than God’s commandments. So, as the Anointed One said, “I always do what pleases Him.”^[2] And the Apostle John, “Our actions will show that we belong to the truth, so we will be confident when we stand before God. Even if we feel guilty, God is greater than our feelings, and He knows everything.”^[3] Again: “Those who are God’s children do not continue to sin because the new life God gave them stays in them.”^[4] If this is true, then all they do must be good. However, if they are guilty of wrongdoing, they must quickly seek forgiveness. Luther then tells everyone, “The reason I exalt faith so highly is to attract good works into it and reject all deeds that do not flow from it.”^[5]

Jacobus Arminius (1560-1609), the Dutch Protestant Reformer, was openly against the teaching of Predestination for the following reasons: Because it is not the foundation of Christianity, of Salvation, or its certainty. In his mind, this doctrine was not formed using the Gospel. Arminius also finds it repugnant to God’s goodness. In other words, God’s affection and willingness to communicate His good so far as His justice considers it fitting and proper because He saved us, and that’s all He needed to do. When it comes to eternal security in salvation, says Arminius, we recognize that “God is greater than our hearts, and knows all things.” And although a person may judge themselves to be righteous, there is no self-justification because it is the Lord who decides for them.^[6] Arminius confesses that he is not willing [on what he just said] to give the same assurance [or certainty] on the same level by which we know there is a God and that the Anointed One is the Savior of the world. However, it is proper to explore the boundaries of this assurance in our conversations.[7]

In verses eighteen and nineteen, Jonathan Edwards (1703-1758) takes what John says here to show the distinguishing signs of truly gracious and holy affections. First, they consider Christian practice as the best evidence of the sincerity of those who profess to be Christians around them. Then they observe that the Scriptures also speak of Christian practice as distinguishing and sure evidence of grace to persons’ consciences. John made this very plain earlier in his epistle.[8] And the testimony of our consciences, with respect to our doing good for others, is spoken of in verses eighteen and nineteen as that which assures us of our godliness.[9]

In his commentary on the revival in New England in the 1700s, Edwards points to some particulars that concerned all believers in general. One of them was the practice of fasting and prayer. The next was the way God poured out His blessings during such a time of fasting and praying. Of course, it is much better than believers spending their time in fruitless disputing and trying to answer those who opposed and judged them. But another thing was that God’s people should not get so wrapped up in fasting, praying, attending worship services that they forget the moral duties that result in acts of kindness, truth, humility, forgiveness, and love toward one another and those around them.^[10]

He then asks everyone to realize that they don’t own what they have; they are only temporary stewards. Our goods are lent to us by God, to be improved in such ways as He directs. Therefore, you don’t own yourselves; otherwise, the price Jesus paid for our redemption would be canceled.[11] Next, Edwards notes that whatever we do to help neighbors in need, we do to God, and what we deny them, we hold back from Him.[12] We follow this by considering that there is an absolute necessity of our complying with the demanding duties of religion. In other words, it is not an option; it is a duty.

Edwards bases this on the fact that the Scriptures teach that God will deal with us as we deal with others. In other words, in accordance with the amount we share with them, God will measure His blessings to us. This the Scripture declares both ways; it asserts that if we have a kind spirit, God will be gracious to us. But, on the other hand, it tells us that if we are not merciful, God will not be gracious to us; and that all our claims by faith will not help us obtain mercy unless we are compassionate with those in need.[13]

Finally, consider what motivating encouragement the word of God gives. You cannot be a loser by your charitable giving to those who are in need. In verses seventeen to nineteen, John mentions it as so essential that the contrary cannot consist of sincere love for God. So also, the Apostle Paul proposes to the Corinthians that their contributions to the supplies for needy saints are one way to prove that their love is authentic, that it goes beyond mere promises.[14] [15] For instance, in performing one’s work, sometimes you may carry around a large key ring with multiple keys attached, knowing that only one key opens a particular lock on a specific door. Only when the key turns and the door is unlocked do they know they have found the right door. The same is true in finding God’s will for one’s life.

Adam Clarke (1762-1832) applies this same principle to the key of truth that unlocks the door of God’s mysteries in the Gospel. Thus, as Clarke puts it, we have the true religion of the Lord Jesus. It assures our hearts – persuaded in our consciences – that we have the truth as it is in Jesus. Therefore, no one can endow themselves with love simply by imagining they have love when they don’t. It will only become empty promises to others. But if they love either God or others, they know it because they can feel it. Unfelt love is words without action. So, the Apostle John offers a test for a person’s Christianity. It is the most substantial and most infallible test available. Anyone who loves feels that love and who loves God and others have true faith. Whoever is careful to show the fruit of this love, in obedience to God and their fellow brother or sister, provides the fullest proof that they have the loving mind of Jesus.^[16]

Christopher Wordsworth (1774-1846) translates this verse as “and we shall assure our hearts before Him, in His sight, we will satisfy them and set them at ease, when we examine them, as in the presence of Him who searches the hearts.”^[17] This assurance, says Wordsworth, will be produced in us by the visible evidence of Love working in our lives. Furthermore, we may not imagine in our hearts and look for their response that goodness was our intention. Nevertheless, the evidence we see in our lives when tested by the rule of God’s Law may afford a comfortable assurance to our hearts; and such an assurance from our hearts will give us confidence toward God and others.^{[18] [19]}

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[1] Bede the Venerable, Ancient Christian Commentary, Vol. XI, Bray, G. (Ed.), James, 1-2 Peter, 1-3 John, p. 204

[2] John 8:29

[3] 1 John 3:19-20

[4] Ibid. 3:9; cf.

[5] Martin Luther: A Treatise on Good Works, The Treatise, p. 17

[6] 1 John 3:19; 1 Corinthians 4:3

[7] Arminius, Jacobus: The Works of, Vol. 1, A Declaration of the Sentiments of Arminius, ⁋6, p. 220

[8] 1 John 2:32

[9] Works of Jonathan Edwards: Vol. 2, A Treatise Concerning Religious Affections, Part 3, pp. 1015-1016

[10] See Matthew 9:13

[11] 1 Corinthians 6:20

[12] See Proverbs 19:17

[13] James 2:13-16

[14] 2 Corinthians 8:8

[15] Works of Jonathan Edwards: Vol. 4, Christian Charity, Sect. 3, pp. 1134-1138

[16] Adam Clarke: First Epistle of John, op. cit., p. 386

[17] See Matthew 28:14; Acts of the Apostles 12:20; Galatians 1:10

[18] See Acts of the Apostles 23:1; Romans 2:15

[19] Christopher Wordsworth: op. cit., pp. 117

• 

THE LIFE OF PEACE

Archbishop François Fénelon (1651-1725) had told his parishioners not to be harsh or impatient with older church members, but to respect them much like a son admires his father or a daughter her mother. Also, help those in need who cannot help themselves. The bishop now instructs them to walk confidently through the shadows of doubt and fear outlined in the Gospels. He doesn’t want them to gain confidence in their feelings, tastes, insight through reason, or any extraordinary gifts. Instead, be content to believe, obey, and die to self, according to the state in life in which God has placed you.

Furthermore, they must not be discouraged by your involuntary distractions. It is enough if they do not encourage such disruptions that interfere with their prayer life by yielding too quickly to a voluntary disintegration and scattering of their thoughts throughout the day.

Sometimes, says the bishop, people try to do too much. By that, he meant they overload themselves with good works with too much eagerness and excitement. Not only that, but they get distracted by indulging in personal tastes and fancies. It leaves God no other choice than to stop answering their prayers. Instead, they must learn to act calmly and in continual dependence on the Spirit of grace, eliminating all the hidden works of self-love.

However, says Fénelon, making communion with God a part of their daily routine will assist their inner soul in reaching out to the inmost soul of God. It is like saying to God, “From my heart to your heart, O Lord.” So, it is to live in the presence of God. Take time to reflect, and do not forfeit what you’ve already found in God by turning to seek elsewhere, what you will not find. Instead, try to make your intentions to serve the Lord more definite. Meanwhile, your undefined, undeveloped purposes are good. A peaceful heart is a good sign, provided that you heartily and lovingly obey God, and guard against self-love.

Meanwhile, utilize your work in progress to learn how to prioritize God over self and cling firmly to God alone. Try to grow in all the fruit of the reborn spirit, that you may do the will of your Beloved. It will help prevent you from falling victim to dangerous works of self-satisfaction.

And finally, try to be single-minded. Avoid allowing anxiety to cause you to look backward out of fear. It is a fault that self-love encourages under various pretexts. It will only disturb you and prove to be a trap. Those who lead a recollected and mortified life through a genuine desire to love God will be quickly warned by that love whenever they sin against it. As soon as you feel such warnings, pause. I repeat my injunction, says Fénelon: be at rest.[1]

It would be unrealistic to believe that Archbishop Fénelon was not guided in his thoughts by the Scriptures. That would include the words of the young Psalmist who vowed to God, “I’ve attentively watched how You’ve done it. I relish everything You’ve told me of life; I won’t forget a word of it.”[2] And the Apostle Paul, who faced distractions of all kinds, told everyone who might also find roadblocks in the path toward spiritual growth to remember this – the wrong desires that come into their lives aren’t anything new and different. Many others faced the same problems before them. And although some irresistible enticements may try to pull them away from following God’s Word and communing with Him in prayer, they can trust God to keep any distraction from becoming so strong that they can’t stand up against them. He has promised this and will do what He says. He will show them how to avoid things, trying to discourage them from staying on the right path by giving them the power to stand against such interferences with resolve.[3]

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[1] Fénelon, François: Paraclete Giants, The Complete Fénelon, Translated and Edited by Robert J. Edmonson, Paraclete Press, Brewster, Massachusetts, 2008, pp. 29-30; Vocabulary redacted by Dr. Robert R Seyda

[2] Psalm 119:14-15 – The Message

[3] 1 Corinthians 10:13

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NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXXVIII) 11/12/21

^3:19 Then we will know for sure, by our actions, that we are on God’s side, and our consciences will be clear, even when we stand before the Lord.

God provides our hearts with guarantees if we exercise active love in response to righteous indignation. The Greek verb peithō (“assure” – KJV) means to “persuade, convince, possess confidence.” God will enable us to believe that we are truly born again when we engage in active divine love. We may sense our inadequacy to execute divine love, but God will give us assurance in this matter. Our “heart” is the center of our spiritual being. It is where we have affirmation or do not have confidence. The word “heart” includes the thinking apparatus. That is why our assurance comes from thinking and not from emotions. Thus, the seeds of Biblical knowledge yields confidence, and confidence produces stability in the Christian life. Those with such strength make an impact on the world for the Lord Jesus. They know why they are here; they understand the purpose of their existence. They do not use second-guessing to substitute for what they do not know. Instead, they operate on the infallible, inerrant, unchanging, unadulterated Word of God.

Unfortunately, confidence is a lost quality these days. Doubt is now considered an asset and heralded as a virtue. A believer knows what they believe, where they are going, and understands the basis of their beliefs. Unfortunately, it makes them an oddball in our society. This dilemma of doubt and uncertainty has produced a crop of Christians that have no point and purpose. They do not share their faith because they are not sure what they believe is right. However, a good grasp of the Word of God gives confidence. This kind of Christian is not afraid to call breaking God’s law a sin. It is impossible to develop a solid, sound, and mature Christian life without such knowledge.

We have seen that Christianity, based on pure emotion, always produces unstable Christians. Many people today say, “Let’s just love one another. Doctrine does not matter. Let us throw our arms around each other and say positive things.” Such thinking is pure emotional sentimentalism. All you have to do is give a big smile, and you are on your way. It is not Scriptural love or biblical Christianity. It is weepy, emotional, spiritual blabber. Accepting this view is what contaminates true faith. We are not to use emotion as a criterion for determining compliance with the will of God.  Emotions can lead us astray. They can be very mistaken and even very wrong in determining the will of God. The only absolute norm is the Word of God. Christians who reject the moral teaching of God’s Word never reach the level of confidence in what they know. In fact, they are not even sure of what they do know.

Some Christians live in constant turmoil because they are unsure of what they believe. Anyone with different ideas is a threat to them. They live in endless confusion. They will be upset and disturbed when they face difficult situations. The first objective of the Christian life is to know God and His Word. After that, we move into service and appreciate what He has done for us.

We have learned that principles always build on opinions. So first, starting with a basic foundation, we construct more advanced ideas until we develop comprehensive guidelines covering many life categories. Eventually, we gain a significant understanding as to why Christians choose their way of handling suffering. Along the way, the believer comes to solid conviction about their eternal standing and security before God. It is a phase of great liberation in the born-again life.  Eventually, a believer comes to the place where they understand that they are personal ambassadors for the Anointed One. You represent Him here in time and space. Along the way, we learn that blessed assurance is something that can grow. We base our primary belief on the written Word of God. That is the most important way we gain security. Furthermore, we can gain assurance as well by loving other Christians. We can be sure of our salvation.

But we must be aware that there is a trap we must avoid. It involves feeling attracted to someone through sentimentality but not out of true love. Some things may inspire us about this person. That is why biblically, our heart includes the thinking process, the ability to form principles from the Word. We should never say, “That person has a head belief but not a heart belief,” because the word “heart” includes “head’” How can you understand the feelings you have unless you know what love is all about?  Faith also includes what we know, the objective Word of God. When belief engages with the promises of God, we experience belief in our hearts. It impacts the entire person. However, when someone accepts that fact and activates belief in that principle, they are engaged with the truth. They activate their faith in the fact that two and two are four.

At the same time, unbelief comes from the heart as well. Have you ever heard someone say, “I believe with all my heart?” Therefore, the opposite is also true. It is a rational rejection of what the Bible says is true. The heart involves the will and attitude. For example, a girl may break off a deep relationship with a guy, not because she does not appreciate or want him, but because she came to an understanding that being unequally yoked with an unbeliever is wrong. She did this based on a principle from God’s Word.[1] She did not make this decision from her emotions but despite her feelings. Her affections told her to stay with the guy, but her head told her to break it off.  This is a person operating on principle over emotion.

We can see this principle in the application of the Apostle Peter’s words.[2] Some people feel tempted to entertain an attitude of anxiety (suspension between two points of whether a good thing or a bad thing will happen to them). This person then applies the principle that they are under the sovereign care of God, so they release their anxiety to Him. They put their cares in the Lord’s hands. That frees them from agonizing over their problems. As a result, their difficulties are now under God’s control and not in control of them. They now have confidence in what God can do about their situation. Their faith depends on God’s Word. In other words, they have an object for their faith – the promises of God. It is always principle first, then application second. People without principles always revert to emotion. They try to compensate for their lack of biblical content by “operation bootstraps.”[3] They then become vulnerable to false teaching. All this points to the vacuum of biblical truth in their souls. Without biblical input, they cannot claim the promises of the principles of God’s Word for their lives. They cannot apply what they do not know.[4]

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[1] See 2 Corinthians 6:14, 17

[2] 1 Peter 5:7

[3] In the USA West, cowboys pull on their boots with straps on each side. So, when someone tries to accomplish something hard without help, it is called, “Lifting themselves up by their own bootstraps.”

[4] 2 Timothy 2:19

• 

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R Seyda

FIRST EPISTLE OF JOHN

CHAPTER THREE (Lesson LXXXVII) 11/11/21

^3:18 Little children, let us stop just saying we love people; let us really love them, and show it by our actions.

Douglas Sean O’Donnell (1972) states that first and foremost, Christian love is mainstream. We cannot have the right love toward others unless we also have a proper perspective on Jesus. The second characteristic follows, namely, that Christian love is active. John expressed earlier the necessary transition from “Christian love is available” to “Christian love is active.” Christian love is not just in the head; it also extends through the hands. Needless to say, Christians are to be like Christ, not Cain.[1]

3:19a Our actions will show that we belong to Him who is the Way, the Truth, and the Life, so we will be confident when we stand before God one day.

EXPOSITION

Again, the Apostle John repeats what he heard the Master say while he and the disciples walked and learned from Him.[2] And not only that, but John may have been in the crowd when Jesus stood trial before Pilate. It was there that our Lord said that Pilate was right in saying He was a king. He was born for this: to tell people about the truth. That is why He came into the world. And everyone who belongs to the truth listens to Him.”^[3]

In other words, Christians were meant to live in challenging times. Jesus showed no intention of His disciples seeking friendship and acceptance by the world’s immoral society. Even the prophet Isaiah announced that difficult times lay ahead for true believers. But they were to remain faithful until He poured out His Spirit on those who trust and honor Him. And it will be God’s justice and fairness that will bring peace of mind to those who remain faithful.^[4] Keep this in mind, God is fair and will recall all the work they did for Him. He will remember that they showed their love to Him by helping His people and continue to help them. So, the call is that we are willing and eager to show such love for the rest of our lives. Then we will be sure to get what we hope for.^[5] So let us draw near to God with a sincere heart and a sure faith because we have been made free from a guilty conscience, and our bodies have been with pure water in baptism.^[6]

Remember, it was Abraham who set the standard of faith by believing that God was able to fulfill what He promised.^[7] Based on this, the Apostle Paul was convinced enough to declare that nothing in this world or any other world, in life or death, can separate us from God’s Love.^[8] Paul was not only able to say that when he was free to travel and preach the Gospel, but when he was imprisoned for his faith, when he was healthy and when he was sick.^[9] Also, the Apostle John was inspired, as the other Apostles were, by the example of those in the past who continued living with faith until they died.[10] They did not get all the things God promised His people, but they were happy just to see those promises coming far off in the future. They accepted the fact that they were like visitors and strangers here on earth.^[11]

When the Apostle John says, “hereby,” in verse nineteen, it refers to what precedes. The thought is similar to that in verse fourteen. By sincere and active love, we will come to know that we are children of the truth. When we read “the truth,” it echoes the Anointed One’s words to His disciples[12] and what He said to Pilate, “Everyone who belongs to the truth listens to me.”[13] It should persuade our hearts that in God’s eyes (we are of the truth), and therefore have nothing to fear, even when our hearts condemn us.[14]

Here in verses nineteen to twenty-three, John gives three advantages of exercising a life of love.  The first benefit in verse nineteen is the assurance of salvation. This reference is to the past and offered to calm any misgivings about a person’s salvation. The second benefit in verse twenty deals with the present. Tangible love demonstrates true character and genuine love. The Christian knows with an assurance that they are engaged in the reality of the Christian life when they love sacrificially. And the third benefit in verse twenty-one conveys the future hope. Note the repetition of the word “know.”[15] It is the person who knows with confidence that they are in line with God’s plan of salvation. The objective of God is “the truth.” So, the believer has the blessed assurance that they comply with the truth. The basic principle is this: The result of genuine love is an assured heart in relationship to God.

So, how do we apply this to our everyday Christian lifestyle? Sometimes the conscience rightfully censures a believer. At times this censure comes involuntarily. None of us is blameless. This attack on us by our conscience may be valid or invalid depending on whether it is subjective or objective. For example, physical illness can cause personal guilt resulting in ineffective Christian living. It comes from Satan, not God. It is vague and without factual content. Attacks from a strictly emotional mood with no apparent cause are not a message from God.

Furthermore, the conviction that comes from the commission of sin is reasonable guilt. Yielding to an explosion of anger, [16] indulging in greed and selfishness, [17] or wounding the reputation of someone[18] are all valid reasons for feeling convicted. We know these things to be wrong because the Bible explicitly says that they are wrong. Thus, faithful Christians suffer guilty consciences due to these things.

The answer to a guilty conscience is not personal guilt based on negative reflections about oneself in relationship to others because of violating one’s sense of ethics or morals. Thus, no need to just feel bad about our sin but to deal with it biblically. God’s answer to guilt is to accept the benefit of the penalty Jesus paid for our sin. By faith, we believe that Jesus’ suffering covers the punishment for sin. Thus, we confess our sin, acknowledging that the sin violated God’s standard of holiness and that the solution lies in the Anointed One’s death on the cross.[19] But this is not to be done to provide an excuse for the same sin in the future. Remember the words of Jesus to the woman He forgave of adultery, “Go and sin no more.”[20]

Knowing the truth of our relationship with Jesus the Anointed One is the most crucial feature of freedom from a guilty conscience. We need to “know that we are of the truth.” The genuine Christian who receives forgiveness will never face a death sentence from God.[21] But we cannot measure our censuring conscience unless we know the truth.[22] We are aware that we have engaged the reality of who God is by actively and sacrificially loving fellow Christians. By this, we know that the Spirit of God is operating in us. The starting place for confidence in our relationship with God.

Therefore, self-examination may cause us to think about how God sees us. What if you put yourself on trial? Would you be thinking of God’s court? Everyone falls short of God’s expectations. None of us loves God or others as we should. Therefore, our heart’s inner courtroom may condemn us. If we fail to face our problems, we will get into deeper spiritual trouble than if we do not deal with them at all. Thank God that our inner court is not the ultimate court. God will pronounce a final verdict in His higher court. So, cry out as King David did, “Search me, O God, get to know my heart; test me to uncover my anxious thoughts. Point out anything in me that offends you, and lead me along the path of everlasting life.”[23]

If our heart condemns us because we do not love fellow Christians, we will lose the assurance of salvation. Nothing will turn off a Christian more than a reaction to a judgmental spirit. It will sour the soul. It will make the soul wither. Some Christians developed the habit of criticism toward everything going on in the church. They disapprove of everything and everyone. Simply because others do not fit into their preconceived mold of holiness, they are like robots “I am the only one right.” This person takes on the idea that they are infallible in their judgments. Many do not know how to offer constructive criticism. God obligates us to love others even though we disagree with them. Love tempers our attitude and our speech toward fellow Christians.

That’s why God expects us to love each other, no matter who is right or wrong. He expects us to love them, whether we deserve their criticism or not. He wants us to cooperate with them, even if their disapproval is constructive or destructive. Love always tempers what we say, how we say it, and when we say it. Have you ever met anyone who said, “My biggest flaw is that I love too much?” None of us loves the way we should. We all have room to grow in this area.

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[1] O’Donnell, Douglas Sean. 1–3 John (Reformed Expository Commentaries). P&R Publishing. Kindle Edition.

[2] John 13:35

[3] Ibid. 18:37

[4] Isaiah 32:1-17

[5] Hebrews 6:10-11

[6] Ibid. 10:22

[7] Romans 4:21

[8] Ibid. 8:38

[9] 2 Timothy 1:12

[10] Cf. Hebrews 12:1-2ff

[11] Ibid. 11:13

[12] John 14:6

[13] Ibid. 18:37

[14] Cf. Matthew 28:14; Acts of the Apostles 12:20; 2 Corinthians 5:11

[15] 1 John 3:5, 6, 14, 15, 19

[16] Cf. James 1:19-20

[17] Cf. Luke 12:15; 1 Timothy 6:9-10

[18] Cf. Matthew 7:1-5; Romans 12:14; 17

[19] 1 John 1:9

[20] John 8:11

[21] Romans 8:1

[22] 1 John 3:18

[23] Psalm 139:23-24