19. And hereby we know, or, by this we know. The word truth, he takes now in a different sense; but there is a striking similarity in the words, -- If we, in truth, love our neighbors, we have an evidence that we are born of God, who is truth, or that the truth of God dwells in us. But we must ever remember, that we have not from love the knowledge which the Apostle mentions, as though we were to seek from it the certainty of salvation. And doubtless we know not otherwise that we are the children of God, than as he seals his free adoption on our hearts by his own Spirit., and as we receive by faith the sure pledge of it offered in Christ. Then love is accessory or an inferior aid, a prop to our faith, not a foundation on which it rests.

Why then does the Apostle say, We shall assure our hearts before God? He reminds us by these words, that faith does not exist without a good conscience; not that assurance arises from it or depends on it, but that then only we are really and not falsely assured of our union with God, when by the efficacy of his Holy Spirit he manifests himself in our love. For it is ever meet and proper to consider what the Apostle handles; for as he condemns feigned and false profession of faith, he says that a genuine assurance before God we cannot have, except his Spirit produces in us the fruit of love. Nevertheless, though a good conscience cannot be separated from faith, yet no one should hence conclude that we must look to our works in order that our assurance may be certain.

20. For if our heart condemn us. He proves, on the other hand, that they in vain possess the name and appearance of Christians, who have not the testimony of a good conscience. For if any one is conscious of guilt, and is condemned by his own heart, much less can he escape the judgment of God. It hence follows, that faith is subverted by the disquiet of an evil conscience.

He says, that God is greater than our heart, with reference to judgment, that is, because he sees much more keenly than we do, and searches more minutely and judges more severely. For this reason, Paul says, that though he was not conscious of wrong himself, yet he was not therefore justified, (1 Corinthians 4:4;) for he knew that however carefully attentive he was to his office, he erred in many things, and through inadvertence was ignorant of mistakes which God perceived. What then the Apostle means is, that he who is harassed and condemned by his own conscience, cannot escape the judgment of God.

To the same purpose is what immediately follows, that God knoweth or seeth all things. For how can those things be hid from him which we, who in comparison with him are dull and blind, are constrained to see? Then take this explanation, "Since God sees all things, he is far superior to our hearts." For to render a copulative as a causal particle is no new thing. The meaning is now clear, that since the knowledge of God penetrates deeper than the perceptions of our conscience, no one can stand before him except the integrity of his conscience sustains him.

But here a question may be raised. It is certain that the reprobate are sometimes sunk by Satan into such stupor, that they are no longer conscious of their own evils, and. without alarm or fear, as Paul says, rush headlong into perdition; it is also certain, that hypocrites usually flatter themselves, and proudly disregard the judgment of God, for, being inebriated by a false conceit as to their own righteousness, they feel no convictions of sin. The answer to these things is not difficult; hypocrites are deceived because they shun the light; and the reprobate feel nothing, because they have departed from God; and, indeed there is no security for an evil conscience but in hiding-places.

But the Apostle speaks here of consciences which God draws forth to the light, forces to his tribunal, and fills with an apprehension of his judgment. Yet; it is at the same time generally true, that we cannot have a calm peace except that which God's Spirit gives to purified hearts; for those who, as we have said, are stupefied, often feel secret compunctions, and torment themselves in their lethargy.

21. If our heart condemns not. I have already explained that this refers not to hypocrites nor to the gross despisers of God. For how muchsoever the reprobate may approve of their own lives, yet the Lord, as Solomon says, weigheth their hearts. (Proverbs 16:2.) This balance of God, by which he tries men, is such, that no one can boast that he has a clean heart. The meaning, then, of the Apostle's words is, that then only we come in calm confidence into God's presence, when we bring with us the testimony of a heart conscious of what is right and honest. That saying of Paul is indeed true, that by faith, which relies on the grace of Christ, an access to God with confidence is opened to us, (Ephesians 3:12;) and also, that peace is given us by faith, that our consciences may stand peaceably before God. (Romans 5:1.) But there is not much difference between these sentences; for Paul shews the cause of confidence, but John mentions only an inseparable addition, which necessarily adheres to it, though it be not the cause.

Here, however, arises a greater difficulty, which seems to leave no confidence in the whole world; for who can be found whose heart reproves him in nothing? To this I answer, that the godly are thus reproved, that they may at the same time be absolved. For it is indeed necessary that they should be seriously troubled inwardly for their sins, that terror may lead them to humility and to a hatred of themselves; but they presently flee to the sacrifice of Christ, where they have sure peace. Yet the Apostle says, in another sense, that they are not condemned, because however deficient they may confess themselves to be in many things, they are still relieved by this testimony of conscience, that they truly and from the heart fear God and desire to submit to his righteousness. All who possess this godly feeling, and at the same time know that all their endeavors, how muchsoever they come short of perfection, yet please God, are justly said to have a calm or a peaceful heart, because there is no inward compunction to disturb their calm cheerfulness.

22. And whatsoever we ask. These two things are connected, confidence and prayer. As before he shewed that an evil conscience is inconsistent with confidence, so now he declares that none can really pray to God but those who with a pure heart, fear and rightly worship him. The latter follows from the former. It is a general truth taught in Scripture, that the ungodly are not heard by God, but that on the contrary, their sacrifices and prayers are an abomination to him. Hence the door is here closed up against hypocrites, lest they should in contempt of him rush into his presence.

He does not yet mean that a good conscience must be brought, as though it obtained favor to our prayers. Woe to us if we look on works, which have nothing in them but what is a cause of fear and trembling. The faithful, then, cannot otherwise come to God's tribunal than by relying on Christ the Mediator. But as the love of God is ever connected with faith, the Apostle, in order that he might the more severely reprove hypocrites, deprives them of that singular privilege with which God favors his own children; that is, lest they should think that their prayers have an access to God.

By saying, because we keep his commandments, he means not that confidence in prayer is founded on our works; but he teaches this only, that true religion and the sincere worship of God cannot be separated from faith. Nor ought it to appear strange that he uses a causal particle, though he does not speak of a cause; for an inseparable addition is sometimes mentioned as a cause as when one says, Because the sun shines over us at midday, there is more heat; but it does not follow that heat comes from light.