1 John 3:20
Verse
Context
Sermons
Keith Daniel
Carter Conlon
Roy Daniel
George Kulp
Charles FinneyCharles FinneySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
If our heart condemn us - If we be conscious that our love is feigned, we shall feel inwardly condemned in professing to have what we have not. And if our heart condemn us, God is greater than our heart, for he knows every hypocritical winding and turning of the soul, he searches the heart, and tries the reins, and sees all the deceitfulness and desperate wickedness of the heart which we cannot see, and, if we could see them, could not comprehend them; and as he is the just Judge, he will condemn us more strictly and extensively than we can be by our own conscience.
Jamieson-Fausset-Brown Bible Commentary
LUTHER and BENGEL take this verse as consoling the believer whom his heart condemns; and who, therefore, like Peter, appeals from conscience to Him who is greater than conscience. "Lord, Thou knowest all things: thou knowest that I love Thee." Peter's conscience, though condemning him of his sin in denying the Lord, assured him of his love; but fearing the possibility, owing to his past fall, of deceiving himself, he appeals to the all-knowing God: so Paul, Co1 4:3-4. So if we be believers, even if our heart condemns us of sin in general, yet having the one sign of sonship, love, we may still assure our hearts (some oldest manuscripts read heart, Jo1 3:19, as well as Jo1 3:20), as knowing that God is greater than our heart, and knoweth all things. But thus the same Greek is translated "because" in the beginning, and "(we know) that" in the middle of the verse, and if the verse were consolatory, it probably would have been, "Because EVEN if our heart condemn us," &c. Therefore translate, "Because (rendering the reason why it has been stated in Jo1 3:19 to be so important to 'assure our hearts before Him') if our heart condemn (Greek, 'know [aught] against us'; answering by contrast to 'we shall know that we are of the truth') us (it is) because God is greater than our heart and knoweth all things." If our heart judges us unfavorably, we may be sure that He, knowing more than our heart knows, judges us more unfavorably still [ALFORD]. A similar ellipsis ("it is") occurs in Co1 14:27; Co2 1:6; Co2 8:23. The condemning testimony of our conscience is not alone, but is the echo of the voice of Him who is greater and knoweth all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all things! Still the consolatory view may be the right one. For the Greek for "we shall assure our hearts" (see on Jo1 3:19), is gain over, persuade so as to be stilled, implying that there was a previous state of self-condemnation by the heart (Jo1 3:20), which, however, is got over by the consolatory thought, "God is greater than my heart" which condemns me, and "knows all things" (Greek "ginoskei," "knows," not "kataginoskei," "condemns"), and therefore knows my love and desire to serve Him, and knows my frame so as to pity my weakness of faith. This gaining over the heart to peace is not so advanced a stage as the having CONFIDENCE towards God which flows from a heart condemning us not. The first "because" thus applies to the two alternate cases, Jo1 3:20-21 (giving the ground of saying, that having love we shall gain over, or assure our minds before Him, Jo1 3:19); the second "because" applies to the first alternate alone, namely, "if our heart condemn us." When he reaches the second alternate, Jo1 3:21, he states it independently of the former "because" which had connected it with Jo1 3:19, inasmuch as CONFIDENCE toward God is a farther stage than persuading our hearts, though always preceded by it.
John Gill Bible Commentary
Beloved, if our heart condemn us not,.... Which must be understood, not of a stupidity of mind, as is in unregenerate men, who have no sense of sin, no sorrow for it, or remorse of conscience on account of it; or as is in them who are past feeling; having their consciences seared as with a red hot iron; such cannot be entitled to the advantages that follow; nor is it of persons the apostle speaks, but of himself, and Christians, the beloved of the Lord, and one another, who had an experience of the grace of God upon their souls, and made a profession of religion: nor does it design such a purity of heart and life in believers, as that their hearts do not smite, reproach, and condemn them for sin at any time, for such a state of perfection is not to be attained to and expected in this life; but rather a conscience purged by the blood of Christ, or an heart sprinkled from an evil conscience by that blood, which speaks peace and pardon, so that there is no more conscience of sin, for the removal of which that is applied; and this gives boldness and confidence at the throne of grace: though it is best of all to confine it to the case of brotherly love; for the sense is not, if our heart condemn us not of anything but of the want of brotherly love, or insincerity in it, then have we confidence towards God; or with him, at the throne of his grace: such can draw nigh to him, and stand before him with an holy and humble confidence, when such as hate the brethren, as Cain did, in whom the apostle instances, and those that go in his way, cannot; whose heart condemned him, his conscience smote him, and he went from the presence of the Lord; but those that love the brethren have confidence of their relation to God; by this they know their regeneration, and by that their adoption, and so that they are the children of God; and can therefore draw nigh to God as their Father, and call him so; they can come with an holy boldness and intrepidity of mind before him, and use a "freedom of speech", with him; can tell him all their mind, pour out their souls unto him, and lay before him their case and wants; they have confidence of his power, faithfulness, and willingness to supply their need, and fulfil all his promises to them, and that their prayers will be heard, answered, and regarded by him in his own time.
Matthew Henry Bible Commentary
The apostle, having intimated that there may be, even among us, such a privilege as an assurance or sound persuasion of heart towards God, proceeds here, I. To establish the court of conscience, and to assert the authority of it: For, if our heart condemn us, God is greater than our heart, and knoweth all things, Jo1 3:20. Our heart here is our self-reflecting judicial power, that noble excellent ability whereby we can take cognizance of ourselves, of our spirits, our dispositions, and actions, and accordingly pass a judgment upon our state towards God; and so it is the same with conscience, or the power of moral self-consciousness. This power can act as witness, judge, and executioner of judgment; it either accuses or excuses, condemns or justifies; it is set and placed in this office by God himself: the spirit of man, thus capacitated and empowered, is the candle of the Lord, a luminary lighted and set up by the Lord, searching all the inward parts of the belly, taking into scrutiny and viewing the penetralia - the private recesses and secret transactions of the inner man, Pro 20:27. Conscience is God's vicegerent, calls the court in his name, and acts for him. The answer of a good conscience towards God, Pe1 3:21. God is chief Judge of the court: If our heart condemn us God is greater than our heart, superior to our heart and conscience in power and judgment; hence the act and judgment of the court are the act and judgment of God; as, 1. If conscience condemn us, God does so too: For, if our heart condemn us, God is greater than our heart, and knoweth all things, Jo1 3:20. God is a greater witness than our conscience, and knoweth more against us than it does: he knoweth all things; he is a greater Judge than conscience; for, as he is supreme, so his judgment shall stand, and shall be fully and finally executed. This seems to be the design of another apostle when he says, For I know nothing by myself, that is, in the case wherein I am censured by some. "I am not conscious of any guile, or allowed unfaithfulness, in my stewardship and ministry. Yet I am hereby justified; it is not by my own conscience that I must ultimately stand or fall; the justification or justifying sentence of my conscience, or self-consciousness, will not determine the controversy between you and me; as you do not appeal to its sentence, so neither will you be determined by its decision; but he that judgeth me (supremely and finally judgeth me), and by whose judgment you and I must be determined, is the Lord," Co1 4:4. Or, 2. If conscience acquit us, God does so too: Beloved, if our heart condemn us not, then have we confidence toward God (Jo1 3:21), then have we assurance that he accepts us now, and will acquit us in the great day of account. But, possibly, some presumptuous soul may here say, "I am glad of this; my heart does not condemn me, and therefore I may conclude God does not." As, on the contrary, upon the foregoing verse, some pious trembling soul will be ready to cry out, "God forbid! My heart or conscience condemns me, and must I then infallibly expect the condemnation of God?" But let such know that the errors of the witness are not here reckoned as the acts of the court; ignorance, error, prejudice, partiality, and presumption, may be said to be faults of the officers of the court, or of the attendants of the judge (as the mind, the will, appetite, passion, sensual disposition, or disordered brain), or of the jury, who give a false verdict, not of the judge itself; conscience - suneidēsis, is properly self-consciousness. Acts of ignorance and error are not acts of self-consciousness, but of some mistaken power; and the court of conscience is here described in its process, according to the original constitution of it by God himself, according to which process what is bound in conscience is bound in heaven; let conscience therefore be heard, be well-informed, and diligently attended to. II. To indicate the privilege of those who have a good conscience towards God. They have interest in heaven and in the court above; their suits are heard there: And whatsoever we ask we receive of him, Jo1 3:22. It is supposed that the petitioners do not desire, or do not intend to desire, any thing that is contrary to the honour and glory of the court or to their own intended spiritual good, and then they may depend upon receiving the good things they ask for; and this supposition may well be made concerning the petitioners, or they may well be supposed to receive the good things they ask for, considering their qualification and practice: Because we keep his commandments, and do those things that are pleasing in his sight, Jo1 3:22. Obedient souls are prepared for blessings, and they have promise of audience; those who commit things displeasing to God cannot expect that he should please them in hearing and answering their prayers, Psa 66:18; Pro 28:9.
1 John 3:20
Love One Another
19And by this we will know that we belong to the truth, and will assure our hearts in His presence:20Even if our hearts condemn us, God is greater than our hearts, and He knows all things.
- Scripture
- Sermons
- Commentary
The Five Smooth Stones
By Keith Daniel2.6K1:07:44OvercomingEXO 14:132CH 20:17PSA 46:10PSA 130:5ISA 30:15MAT 17:211JN 3:20In this sermon, the speaker shares his experience of facing opposition and persecution in his ministry. Despite doors being shut and attempts to destroy him, he did not lose anyone but gained even more followers. He emphasizes the importance of not retaliating or seeking revenge when faced with evil, but instead trusting in God and committing oneself to Him. The speaker also highlights the need to be still and trust in God's salvation, citing various biblical references that encourage believers to stand firm and let God fight their battles.
I Feel So Unworthy
By Carter Conlon1.4K40:19UnworthinessISA 54:17JHN 1:29ACT 10:15HEB 4:161JN 3:20In this sermon, the preacher focuses on the significance of John the Baptist's proclamation in John chapter 1 verse 29, where he declares Jesus as the Lamb of God who takes away the sins of the world. The preacher emphasizes that Jesus is the sacrifice accepted by God for all people, breaking down barriers and opening the way to God's presence. The sermon highlights the invitation for all believers, regardless of their flaws and weaknesses, to come to the throne of grace and enter the most holy place through faith in Jesus Christ. The preacher also emphasizes the depth of God's love and the completeness of salvation through the cross, urging listeners to fully grasp and experience the joy and victory found in Christ.
The Omnipresence of God
By Roy Daniel3431:12:08Character Of GodPSA 139:7PRO 15:3ISA 59:2JER 23:24MAT 28:20HEB 4:131JN 3:20In this sermon, the preacher discusses three attributes of God that are interconnected and have the power to radically transform lives. The sermon begins with a personal anecdote about a child who is afraid of someone being under their bed, highlighting the unexpected dangers that can lurk in the darkness. The preacher then leads into a prayer, acknowledging God's holiness, love, and unchanging nature. The sermon emphasizes that these attributes of God have profound implications for our lives and can bring about life-changing transformation when embraced.
Behold, the Mountain Was Full of Horses And
By F.B. Meyer1Trust in GodDivine Protection2KI 6:17PSA 34:7PSA 46:1PSA 55:22ISA 26:3ISA 54:17MAT 6:26ROM 8:1PHP 4:61JN 3:20F.B. Meyer emphasizes the divine protection surrounding God's saints, illustrated by the vision of Elisha, where the mountains were full of horses and chariots of fire. He reassures believers that, although they may not see it, God's angelic hosts are always present, providing a shield against temptation, human hostility, and overwhelming cares. Meyer encourages the faithful to trust in God's strength and peace, asserting that He is greater than any challenge they face. He reminds them that God stands between them and their past, offering redemption and security. Ultimately, believers are called to rest in the Lord, knowing that He is their protector and provider.
Conscience, the Umpire of God
By George Kulp0PSA 139:23PRO 20:27ACT 24:16ROM 2:15ROM 14:22COL 3:231TI 1:5HEB 13:181PE 3:161JN 3:20George Kulp preaches on the power and significance of conscience, emphasizing its role as a witness, judge, and recorder of our actions and thoughts. He illustrates how conscience, being a faculty of the soul, is like a magic ring that warns us against sin and serves as God's umpire within us. Kulp highlights that an enlightened conscience aligns with God's will and Word, guiding us along His straight paths, and stresses the importance of maintaining a good conscience to avoid eternal condemnation.
Heart Condemnation, a Proof That God Also Condemns
By Charles Finney0Acceptance with GodConsciencePSA 139:23JAS 2:101JN 3:20Charles Finney emphasizes the critical role of conscience in determining our acceptance with God, explaining that a condemning heart indicates a deeper spiritual issue. He clarifies that conscience is not merely a feeling but a rational faculty that discerns right from wrong, and warns against the dangers of ignoring its voice. Finney stresses that if our conscience condemns us in any area, it reflects a broader disapproval from God, as true acceptance requires a clear conscience. He urges listeners to examine their hearts honestly, recognizing that a lack of peace with God often stems from unacknowledged sin. Ultimately, he calls for a deep introspection to ensure one's heart aligns with God's will, as self-deception can lead to spiritual peril.
Doubtful Actions Are Sinful
By Charles Finney0Moral ResponsibilityFaith and DoubtMAT 7:1ROM 14:231CO 8:11CO 10:31GAL 5:13COL 3:17HEB 10:26JAS 4:171PE 2:161JN 3:20Charles Finney emphasizes that actions taken in doubt are sinful, referencing Romans 14:23, which states that anything not done in faith is sin. He discusses the early church's disputes over dietary laws and the importance of acting according to one's conscience, warning that to act against one's doubts is to sin against God. Finney argues that individuals must seek clarity on their doubts and refrain from actions that could lead others astray, highlighting the moral responsibility to avoid causing others to stumble. He concludes that those who knowingly act against their doubts are condemned and must repent to avoid judgment.
The Sinner Arraigned and Convicted
By Philip Doddridge0JOB 9:20ECC 7:20HOS 6:1HOS 11:9ROM 3:23JAS 4:171JN 3:20Philip Doddridge preaches about the necessity of conviction of guilt in true religion, emphasizing the rebellion against God that all men are born under His law and have violated it. He appeals to the reader's conscience to acknowledge their sins and the inexpressibly great evil of breaking God's law, highlighting the aggravations of guilt from knowledge, divine favors received, conscience overborne, God's Spirit resisted, and vows broken. The sermon concludes with a sinner's confession under a general conviction of guilt, acknowledging the rebellion, ingratitude, and countless multitudes of sins committed against God.
The Careless Sinner Awakened
By Philip Doddridge0JOB 21:14PSA 94:9MAT 9:18MRK 10:21ACT 17:28ROM 3:162CO 5:1EPH 2:12TIT 1:161JN 3:20Philip Doddridge preaches about the neglect of religion in the world, addressing those who may be neglecting their relationship with God despite not being grossly vicious, urging them to examine their hearts and consider their lack of devotion to God. He emphasizes the importance of acknowledging God's presence, agency, and perfection, as well as personal obligations to Him, highlighting the danger of neglecting religion and the impact it may have on one's future. Doddridge appeals to the conscience of the reader, urging them to awaken from their thoughtlessness and consider the consequences of continuing to neglect their spiritual life.
Luke 3:19, 20. John's Imprisonment.
By Favell Lee Mortimer0PRO 29:25MAT 5:29MAT 14:5MRK 6:20ACT 5:29ROM 2:151CO 10:12HEB 4:121JN 1:91JN 3:20Favell Lee Mortimer delves into the last discourse of John the Baptist, focusing on the impact of John's preaching on Herod, who despite respecting and reforming parts of his conduct, refused to give up his sinful ways. Herod's actions highlight the struggle between worldly pleasures and eternal salvation, showcasing how one sin can lead to another. The imprisonment of John by Herod not only insulted God but hindered the spread of the gospel, emphasizing the grave consequences of hindering the proclamation of God's word. The fear of man and conscience restrained Herod from killing John, prompting reflection on the motives that drive our actions and the importance of seeking to please God in all things.
The Fruits of Perfect Love
By Daniel Steele0PSA 27:8ROM 14:172CO 6:6EPH 5:181TH 2:10HEB 12:21PE 1:51JN 1:31JN 3:20Daniel Steele preaches about the joy of the abiding Comforter, emphasizing that true joy comes from Christ Jesus glorified in the soul by the Holy Ghost, filling hearts with joy-inspiring presence. He distinguishes between unnatural, natural, and supernatural joys, highlighting the joy of the Holy Ghost as a miraculous spring implanted in the believing soul. Steele discusses the importance of seeking the Giver, not just the gift, and cautions against seeking joy selfishly. He also explores the significance of a confessing mouth as evidence of a believing heart, and the necessity of the Holy Spirit's communion for a deeper understanding of God and victory over sin.
The Reproach Answered
By J.C. Philpot0PSA 119:41LUK 10:38JHN 16:33ROM 3:19EPH 6:161JN 3:20J.C. Philpot preaches about the longing of the Psalmist for God's mercies and salvation to answer the reproaches he faced, highlighting the need for internal manifestations of God's grace to counter internal condemnations. Philpot emphasizes the importance of feeling reproach, acknowledging helplessness, and desiring God's salvation as evidence of a quickened soul. He explains how God's mercies and salvation internally answer the accusations of the law, our own hearts, worldly judgments, and Satan's accusations, providing a deep sense of peace and satisfaction in Christ's fullness.
1 John 3:20
By John Gill0God's JudgmentAssurance of SalvationPSA 139:1ROM 8:11JN 3:20John Gill emphasizes the significance of 1 John 3:20, explaining that while our hearts may condemn us for our sins and shortcomings, God is greater than our hearts and knows all things. He highlights the dual nature of this truth: it serves as a warning of God's righteous judgment for unrepented sin, while also offering comfort to believers who may struggle with feelings of guilt and condemnation. Gill reassures that God's understanding and grace surpass our self-accusations, reminding us of the peace and righteousness provided through Christ. Ultimately, he calls for a deeper trust in God's mercy over our own hearts' judgments.
God's Spy in the Heart
By Thomas Brooks0ConscienceAccountabilityPSA 139:1PRO 20:27ECC 12:14MAT 12:36JHN 8:9ROM 2:152CO 5:10GAL 6:7HEB 4:131JN 3:20Thomas Brooks emphasizes that conscience acts as God's spy within our hearts, serving as a personal tribunal that records our actions and thoughts. He illustrates how conscience functions as a witness, documenting every secret sin and wrongdoing, regardless of how well we try to conceal them. Brooks points out that even in the most hidden circumstances, conscience will ultimately reveal the truth and hold us accountable before God. The sermon highlights the inescapable nature of conscience, which serves as both a guide and a judge in our moral lives.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
If our heart condemn us - If we be conscious that our love is feigned, we shall feel inwardly condemned in professing to have what we have not. And if our heart condemn us, God is greater than our heart, for he knows every hypocritical winding and turning of the soul, he searches the heart, and tries the reins, and sees all the deceitfulness and desperate wickedness of the heart which we cannot see, and, if we could see them, could not comprehend them; and as he is the just Judge, he will condemn us more strictly and extensively than we can be by our own conscience.
Jamieson-Fausset-Brown Bible Commentary
LUTHER and BENGEL take this verse as consoling the believer whom his heart condemns; and who, therefore, like Peter, appeals from conscience to Him who is greater than conscience. "Lord, Thou knowest all things: thou knowest that I love Thee." Peter's conscience, though condemning him of his sin in denying the Lord, assured him of his love; but fearing the possibility, owing to his past fall, of deceiving himself, he appeals to the all-knowing God: so Paul, Co1 4:3-4. So if we be believers, even if our heart condemns us of sin in general, yet having the one sign of sonship, love, we may still assure our hearts (some oldest manuscripts read heart, Jo1 3:19, as well as Jo1 3:20), as knowing that God is greater than our heart, and knoweth all things. But thus the same Greek is translated "because" in the beginning, and "(we know) that" in the middle of the verse, and if the verse were consolatory, it probably would have been, "Because EVEN if our heart condemn us," &c. Therefore translate, "Because (rendering the reason why it has been stated in Jo1 3:19 to be so important to 'assure our hearts before Him') if our heart condemn (Greek, 'know [aught] against us'; answering by contrast to 'we shall know that we are of the truth') us (it is) because God is greater than our heart and knoweth all things." If our heart judges us unfavorably, we may be sure that He, knowing more than our heart knows, judges us more unfavorably still [ALFORD]. A similar ellipsis ("it is") occurs in Co1 14:27; Co2 1:6; Co2 8:23. The condemning testimony of our conscience is not alone, but is the echo of the voice of Him who is greater and knoweth all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all things! Still the consolatory view may be the right one. For the Greek for "we shall assure our hearts" (see on Jo1 3:19), is gain over, persuade so as to be stilled, implying that there was a previous state of self-condemnation by the heart (Jo1 3:20), which, however, is got over by the consolatory thought, "God is greater than my heart" which condemns me, and "knows all things" (Greek "ginoskei," "knows," not "kataginoskei," "condemns"), and therefore knows my love and desire to serve Him, and knows my frame so as to pity my weakness of faith. This gaining over the heart to peace is not so advanced a stage as the having CONFIDENCE towards God which flows from a heart condemning us not. The first "because" thus applies to the two alternate cases, Jo1 3:20-21 (giving the ground of saying, that having love we shall gain over, or assure our minds before Him, Jo1 3:19); the second "because" applies to the first alternate alone, namely, "if our heart condemn us." When he reaches the second alternate, Jo1 3:21, he states it independently of the former "because" which had connected it with Jo1 3:19, inasmuch as CONFIDENCE toward God is a farther stage than persuading our hearts, though always preceded by it.
John Gill Bible Commentary
Beloved, if our heart condemn us not,.... Which must be understood, not of a stupidity of mind, as is in unregenerate men, who have no sense of sin, no sorrow for it, or remorse of conscience on account of it; or as is in them who are past feeling; having their consciences seared as with a red hot iron; such cannot be entitled to the advantages that follow; nor is it of persons the apostle speaks, but of himself, and Christians, the beloved of the Lord, and one another, who had an experience of the grace of God upon their souls, and made a profession of religion: nor does it design such a purity of heart and life in believers, as that their hearts do not smite, reproach, and condemn them for sin at any time, for such a state of perfection is not to be attained to and expected in this life; but rather a conscience purged by the blood of Christ, or an heart sprinkled from an evil conscience by that blood, which speaks peace and pardon, so that there is no more conscience of sin, for the removal of which that is applied; and this gives boldness and confidence at the throne of grace: though it is best of all to confine it to the case of brotherly love; for the sense is not, if our heart condemn us not of anything but of the want of brotherly love, or insincerity in it, then have we confidence towards God; or with him, at the throne of his grace: such can draw nigh to him, and stand before him with an holy and humble confidence, when such as hate the brethren, as Cain did, in whom the apostle instances, and those that go in his way, cannot; whose heart condemned him, his conscience smote him, and he went from the presence of the Lord; but those that love the brethren have confidence of their relation to God; by this they know their regeneration, and by that their adoption, and so that they are the children of God; and can therefore draw nigh to God as their Father, and call him so; they can come with an holy boldness and intrepidity of mind before him, and use a "freedom of speech", with him; can tell him all their mind, pour out their souls unto him, and lay before him their case and wants; they have confidence of his power, faithfulness, and willingness to supply their need, and fulfil all his promises to them, and that their prayers will be heard, answered, and regarded by him in his own time.
Matthew Henry Bible Commentary
The apostle, having intimated that there may be, even among us, such a privilege as an assurance or sound persuasion of heart towards God, proceeds here, I. To establish the court of conscience, and to assert the authority of it: For, if our heart condemn us, God is greater than our heart, and knoweth all things, Jo1 3:20. Our heart here is our self-reflecting judicial power, that noble excellent ability whereby we can take cognizance of ourselves, of our spirits, our dispositions, and actions, and accordingly pass a judgment upon our state towards God; and so it is the same with conscience, or the power of moral self-consciousness. This power can act as witness, judge, and executioner of judgment; it either accuses or excuses, condemns or justifies; it is set and placed in this office by God himself: the spirit of man, thus capacitated and empowered, is the candle of the Lord, a luminary lighted and set up by the Lord, searching all the inward parts of the belly, taking into scrutiny and viewing the penetralia - the private recesses and secret transactions of the inner man, Pro 20:27. Conscience is God's vicegerent, calls the court in his name, and acts for him. The answer of a good conscience towards God, Pe1 3:21. God is chief Judge of the court: If our heart condemn us God is greater than our heart, superior to our heart and conscience in power and judgment; hence the act and judgment of the court are the act and judgment of God; as, 1. If conscience condemn us, God does so too: For, if our heart condemn us, God is greater than our heart, and knoweth all things, Jo1 3:20. God is a greater witness than our conscience, and knoweth more against us than it does: he knoweth all things; he is a greater Judge than conscience; for, as he is supreme, so his judgment shall stand, and shall be fully and finally executed. This seems to be the design of another apostle when he says, For I know nothing by myself, that is, in the case wherein I am censured by some. "I am not conscious of any guile, or allowed unfaithfulness, in my stewardship and ministry. Yet I am hereby justified; it is not by my own conscience that I must ultimately stand or fall; the justification or justifying sentence of my conscience, or self-consciousness, will not determine the controversy between you and me; as you do not appeal to its sentence, so neither will you be determined by its decision; but he that judgeth me (supremely and finally judgeth me), and by whose judgment you and I must be determined, is the Lord," Co1 4:4. Or, 2. If conscience acquit us, God does so too: Beloved, if our heart condemn us not, then have we confidence toward God (Jo1 3:21), then have we assurance that he accepts us now, and will acquit us in the great day of account. But, possibly, some presumptuous soul may here say, "I am glad of this; my heart does not condemn me, and therefore I may conclude God does not." As, on the contrary, upon the foregoing verse, some pious trembling soul will be ready to cry out, "God forbid! My heart or conscience condemns me, and must I then infallibly expect the condemnation of God?" But let such know that the errors of the witness are not here reckoned as the acts of the court; ignorance, error, prejudice, partiality, and presumption, may be said to be faults of the officers of the court, or of the attendants of the judge (as the mind, the will, appetite, passion, sensual disposition, or disordered brain), or of the jury, who give a false verdict, not of the judge itself; conscience - suneidēsis, is properly self-consciousness. Acts of ignorance and error are not acts of self-consciousness, but of some mistaken power; and the court of conscience is here described in its process, according to the original constitution of it by God himself, according to which process what is bound in conscience is bound in heaven; let conscience therefore be heard, be well-informed, and diligently attended to. II. To indicate the privilege of those who have a good conscience towards God. They have interest in heaven and in the court above; their suits are heard there: And whatsoever we ask we receive of him, Jo1 3:22. It is supposed that the petitioners do not desire, or do not intend to desire, any thing that is contrary to the honour and glory of the court or to their own intended spiritual good, and then they may depend upon receiving the good things they ask for; and this supposition may well be made concerning the petitioners, or they may well be supposed to receive the good things they ask for, considering their qualification and practice: Because we keep his commandments, and do those things that are pleasing in his sight, Jo1 3:22. Obedient souls are prepared for blessings, and they have promise of audience; those who commit things displeasing to God cannot expect that he should please them in hearing and answering their prayers, Psa 66:18; Pro 28:9.