TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 2:3–6.
These verses may seem to relate to the seventh verse of the former chapter, between which and these verses there occurred an incidental discourse concerning the believer's duty and relief in case of sin, occasioned by the mention of one of the believer's privileges - his being cleansed from sin by the Mediator's blood. In that verse the apostle asserts the beneficial consequence of walking in the light: "We have then fellowship with one another, such divine fellowship and communion as are the prerogative of the church of Christ." Here now succeeds the trial or test of our light and of our love.
I.The trial of our light:
And hereby we do know that we know him, if we keep his commandments, Jo1 2:3. Divine light and knowledge are the beauty and improvement of the mind; it becomes the disciples of the Mediator to be persons of wisdom and understanding. Young Christians are apt to magnify their new light and applaud their own knowledge, especially if they have been suddenly or in a short time communicated; and old ones are apt to suspect the sufficiency and fulness of their knowledge; they lament that they know God, and Christ, and the rich contents of his gospel, no more: but here is the evidence of the soundness of our knowledge, if it constrain us to keep God's commandments. Each perfection of his nature enforces his authority; the wisdom of his counsels, the riches of his grace, the grandeur of his works, recommend his law and government. A careful conscientious obedience to his commands shows that the apprehension and knowledge of these things are graciously impressed upon the soul; and therefore it must follow in the reverse that he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, Jo1 2:4. Professors of the truth are often ashamed of their ignorance, or ashamed to own it; they frequently pretend to great attainments in the knowledge of divine mysteries: Thou makest thy boast of God, and knowest his will, and approvest (in thy rational judgment) the things that are more excellent, being instructed out of the law and art confident that thou thyself art (or art fit to be) a guide to the blind, etc., Rom 2:17, etc. But what knowledge of God can that be which sees not that he is most worthy of the most entire and intense obedience? And, if that be seen and known, how vain and superficial is even this knowledge when it sways not the heart unto obedience! A disobedient life is the confutation and shame of pretended religious knowledge; it gives the lie to such boasts and pretences, and shows that there is neither religion nor honesty in them.
II.The trial of our love:
But whoso keepeth his word in him verily is the love of God perfected; hereby know we that we are in him, Jo1 2:5. To keep the word of God, or of Christ, is sacredly to attend thereto in all the conduct and motion of life; in him that does so is the love of God perfected. Possibly, some may here understand God's love to us; and doubtless his love to us cannot be perfected (or obtain its perfect design and fruit) without our practical observance of his word. We are chosen, to be holy and blameless before him in love; we are redeemed, to be a peculiar people, zealous of good works; we are pardoned and justified, that we may be partakers of larger measures of the divine Spirit for sanctification; we are sanctified, that we may walk in ways of holiness and obedience: no act of divine love that here terminates upon us obtains its proper tendency, issue, and effect, without our holy attendance to God's word. But the phrase rather denotes here our love to God; so Jo1 2:15, The love of (to) the Father is not in him; so Jo1 3:17, How dwelleth the love of (to) God in him? Now light is to kindle love; and love must and will keep the word of God; it enquires wherein the beloved may be pleased and served, and, finding he will be so by observance of his declared will, there it employs and exerts itself; there love is demonstrated; there it has its perfect (or complete) exercise, operation, and delight; and hereby (by this dutiful attendance to the will of God, or Christ) we know that we are in him (Jo1 2:5), we know that we belong to him, and that we are united to him by that Spirit which elevates and assists us to this obedience; and if we acknowledge our relation to him, and our union with him, it must have this continued enforcement upon us: He that saith he abideth in him ought himself to walk even as he walked, Jo1 2:6. The Lord Christ was an inhabitant of this world, and walked here below; here he gave a shining example of absolute obedience to God. Those who profess to be on his side, and to abide with him, must walk with him, walk after his pattern and example. The partisans of the several sects of philosophers of old paid great regard to the dictates and practice of their respective teachers and sect-masters; much more should the Christian, he who professes to abide in and with Christ, aim to resemble his infallible Master and head, and conform to his course and prescriptions: Then are you my friends if you do whatsoever I command you, Joh 15:14.
Historical interpretation
Eight Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"And by this we know that we know Him, if we keep His commandments." For the Gnostic also does the Works which pertain to the province of virtue. But he who performs the works is not necessarily also a Gnostic. For a man may be a doer of right works, and yet not a knower of the mysteries of science. Finally, knowing that some works are performed from fear of punishment, and some on account of the promise of reward, he shows the perfection of the man gifted with knowledge, who fulfils his works by love.
To these glorious beginnings of confession and the omens of a victorious warfare, has been added the maintenance of discipline, which I observed from the vigour of your letter that you lately sent to your colleagues joined with you to the Lord in confession, with anxious admonition, that the sacred precepts of the Gospel and the commandments of life once delivered to us should be kept with firm and rigid observance. Behold another lofty degree of your glory; behold, with confession, a double title to deserving well of God,-to stand with a firm step, and to drive away in this struggle, by the strength of your faith, those who endeavour to make a breach in the Gospel, and bring impious hands to the work of undermining the Lord's precepts:-to have before afforded the indications of courage, and now to afford lessons of life. The Lord, when, after His resurrection, He sent forth His apostles, charges them, saying, "All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you." And the Apostle John, remembering this charge, subsequently lays it down in his epistle: "Hereby," says he, "we do know that we know Him, if we keep His commandments. He that saith he knoweth Him, and keepeth not His commandments, is a liar, and the truth is not in him." You prompt the keeping of these precepts; you observe the divine and heavenly commands. This is to be a confessor of the Lord; this is to be a martyr of Christ,-to keep the firmness of one's profession inviolate among all evils, and secure. For to wish to become a martyr for the Lord, and to try to overthrow the Lord's precepts; to use against Him the condescension that He has granted you;-to become, as it were, a rebel with arms that you have received from Him;-this is to wish to confess Christ, and to deny Christ's Gospel. I rejoice, therefore, on your behalf, most brave and faithful brethren; and as much as I congratulate the martyrs there honoured for the glory of their strength, so much do I also equally congratulate you for the crown of the Lord's discipline. The Lord has shed forth His condescension in manifold kinds of liberality. He has distributed the praises of good soldiers and their spiritual glories in plentiful variety. We also are sharers in your honour; we count your glory our glory, whose times have been brightened by such a felicity, that it should be the fortune of our day to see the proved servants of God and Christ's soldiers crowned. I bid you, most brave and blessed brethren, ever heartily farewell; and remember me.
Often in the Scriptures the word know means not just being aware of something but having personal experience of it. Jesus did not know sin, not because he was unaware of what it is but because he never committed it himself. For although he is like us in every other way, he never sinned. Given this meaning of the word know, it is clear that anyone who says that he knows God must also keep his commandments, for the two things go together.
"And in this we do know Him, if we keep His commandments." What commandments? "He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him." But still thou askest, What commandments? "But whoso," saith he, "keepeth His word, in him verily is the love of God perfected." Let us see whether this same commandment be not called love. For we were asking, what commandments, and he saith, "But whoso keepeth His word, in him verily is the love of God perfected." Mark the Gospel, whether this be not the commandment: "A new commandment," saith the Lord, "give I unto you, that ye love one another."
John shows here that true knowledge means demonstrating that one is faithful to Christ by obeying his commandments.
And by this we know that we have come to know Him, if we keep His commandments. Which commandments he means, he explains subsequently, that is, love.
And by this we know that we have come to know him, if we keep his commandments. Whoever says, "I know him," but does not keep his commandments is a liar, and the truth is not in him. But whoever keeps his word, in him truly the love of God is perfected. By this we know that we are in him. Whoever says he abides in him ought to walk in the same way in which he walked.
"And by this we know." When John had said above that those who believed in the Lord have fellowship with him (1 Jn. 1:6), he now presents what confirms that fellowship towards him, and he says: "And by this we know that we have come to know him." This divine man often uses similar expressions in the same way: as when he says: "He was in the world, and the world was made through him, and the world did not know him." (Jn. 1:10)
Thus, therefore, John now uses the word "to know." That we know him, that is, that we are mixed with him, from this we know if we observe his commandments. The word γινώσκειν, that is, "to know", signifies two things, especially in sacred Scripture, namely to know something: as when it is said: "I have known that the Lord will execute judgment on the poor." (Ps. 139:1) Moreover, it signifies an all-encompassing connection and confirmation towards someone, which is called knowledge: as when it is said, "The Lord knows the ways of the innocent," (Ps. 37:18) and as Paul says, "That we may know God just as we are also known by Him." (1 Cor. 13:12) Similarly, it must be said about ignorance that it is understood in two ways. For just as it seems to external writers that there is one knowledge of opposites. According to this, therefore, to know is taken in two ways in this context. Indeed, when it says, "By this we know," it is taken for knowing; but when it is said, "That we know him," this means that we are firmly joined with him. For he who has a partnership with someone is also joined and connected to him in what he shares.
Therefore, John also adds, "we keep His commandments." From this, that is also resolved: "The Lord knows who are His," (2 Tim. 2:19) and that: "He made Him who knew no sin to be sin for us:" (2 Cor. 5:21) and anything else that is discussed in Sacred Scripture regarding knowledge or ignorance. Then, on the contrary, he confirms the same, using a more abundant proof, and says: Whoever says, "I know him," or "I have fellowship with him," and does not keep his commandments is a liar. For how can it be that the same person is joined to him and yet not joined? Certainly, keeping the commandments indicates obedience, while not observing them indicates that one is by no means a friend.
Therefore, whoever knows God is also known by Him, either having become a partner with God and united with God; and in this, the love of God is evident, through which love he will have the perfection that is in God, and by this, he will judge his closeness to God. For perfect love is indeed exhibited through works. However, since it happens that someone may convey precepts rightly and precisely, while their own affections are sluggish: this is far from God. Therefore, it is said that one who abides in God should also direct the paths of their own life according to Him.
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Summary
First John 2:3 presents a profound and practical test for genuine Christian assurance: the keeping of God's commandments. This verse serves as a foundational declaration that true knowledge of God is not merely intellectual assent or mystical experience, but an intimate, transformative relationship evidenced by a life of active obedience to His will. It establishes a clear criterion for distinguishing authentic faith from mere profession, grounding spiritual reality in ethical conduct.
Context
Literary Context
This verse is strategically placed early in John's First Epistle, following the apostle's emphatic statements about fellowship with God and with one another, which is contingent upon walking in the light and confessing sin (1 John 1:5-10). Having established the basis for fellowship, John now pivots to the evidence of that fellowship. The immediate verses that follow 1 John 2:4-6 further elaborate on the theme of obedience as proof of knowing God and abiding in Him, contrasting those who claim to know God but do not obey with those who genuinely do. The broader context of 1 John 2 addresses the believer's walk, the new commandment of love, and warnings against antichrists and the love of the world, all of which are intrinsically linked to obedience and true knowledge of God.
Historical & Cultural Context
John's First Epistle was likely written in the late first century, possibly from Ephesus, to a community of believers facing internal strife and external pressures, particularly from emerging Gnostic or proto-Gnostic teachings. These false doctrines often promoted a dualism that separated the spiritual from the material, leading to a devaluation of ethical conduct. Adherents claimed a superior, secret "knowledge" (gnosis) of God that transcended moral requirements, suggesting that one could "know" God without necessarily obeying His commandments. John directly confronts this dangerous antinomianism by asserting that true spiritual knowledge is inextricably tied to righteous living. The emphasis on "commandments" would resonate with both Jewish and Gentile converts, as the concept of divine law and obedience was central to both Old Testament faith and the new covenant inaugurated by Christ.
Key Themes
First John 2:3 contributes significantly to several major theological themes within the epistle. It is central to the theme of Assurance of Salvation, providing a tangible, verifiable means by which believers can test the reality of their relationship with God, as further explored in 1 John 5:13. The verse also underscores the theme of Authentic Discipleship, asserting that genuine followers of Christ are characterized not merely by profession but by a life transformed by His will, echoing Jesus' own words in John 14:15. Furthermore, it highlights the Inseparability of Faith and Works, demonstrating that true faith is never barren but always produces the fruit of obedience, a concept echoed by James in James 2:17-26. Finally, it reinforces the Ethical Nature of True Knowledge of God, countering any notion that a relationship with the divine can exist apart from moral rectitude.
Exposition and Analysis
Key Word Analysis
This verb signifies an intimate, experiential knowledge, not merely intellectual apprehension (head knowledge). It implies a personal relationship, a deep acquaintance developed through ongoing interaction and experience. To "know Him" in this context is to be in a living, dynamic, and transformative relationship with God, where one's life is increasingly conformed to His character and will. It is the kind of knowledge that changes one's being.
This conditional particle introduces a real condition, indicating that the following clause presents the necessary criterion or test. It's not suggesting uncertainty about God's knowledge, but rather about our knowledge of Him. The "if" here is not about possibility but about the necessary condition for the preceding statement to be true. It sets up the test: if this is true, then that is true.
This word means to guard, observe, preserve, or hold fast to. It denotes careful adherence, diligent observance, and active obedience, not just passive awareness or occasional compliance. It implies a continuous, intentional effort to live in accordance with God's commands, safeguarding them as precious and vital. It speaks to a consistent lifestyle of seeking to follow God's will out of love and devotion.
This term refers to an injunction or an authoritative prescription. In the New Testament, it primarily refers to the commands of God, particularly those given by Christ, encompassing both specific moral precepts and the overarching principle of love for God and neighbor. These are not arbitrary rules but expressions of God's character and His will for human flourishing.
Verse Breakdown
"And hereby we do know that we know him"
This opening clause sets forth the assertion that there is a definitive way to ascertain our relationship with God. The "hereby" (Greek: en toútōi) points forward to the condition that follows, serving as the means or criterion for this knowledge. The repetition of "know" (ginōskō) emphasizes the certainty of this experiential knowledge. It's not a speculative hope, but a verifiable reality.
"if we keep his commandments"
This is the crucial conditional clause that provides the test. The "if" introduces the condition upon which the "knowing" is confirmed. "Keeping" (tēréō) implies active, ongoing obedience, a diligent guarding and observing of God's authoritative prescriptions (entolḗ). This clause reveals that the proof of an intimate, saving knowledge of God is not found in intellectual assent alone, but in a life characterized by consistent, intentional obedience to His revealed will.
Literary Devices
The verse employs a clear Conditional Statement ("if... then...") to establish a direct and undeniable link between knowing God and obeying Him. This structure functions as a Test or Criterion, providing a practical means for self-examination and assurance. The repetition of "know" (ginōskō) in "we do know that we know him" creates a sense of Emphasis and Certainty, highlighting the profound nature of this spiritual knowledge and the reliability of the test. Furthermore, the verse utilizes Metonymy where "keeping his commandments" stands for the entire transformed life that flows from genuine faith, serving as an Evidence or Fruit of an authentic relationship with God.
Theological and Thematic Connections
This verse is a cornerstone for understanding Christian assurance and the nature of true discipleship. It asserts that genuine knowledge of God is not a mere intellectual exercise or a mystical feeling, but a transformative relationship that inevitably expresses itself in a life of obedience. This obedience is not a means to earn salvation, but rather the natural, Spirit-empowered outflow of a heart that has been renewed and is in fellowship with the living God. It counters any notion that one can claim to know God while living in deliberate disregard of His moral will, emphasizing that love for God is intrinsically demonstrated through adherence to His commands.
Reflection and Application
First John 2:3 serves as a vital call to introspection for every believer. It challenges us to move beyond superficial claims of faith and to honestly examine whether our lives bear the fruit of genuine intimacy with God. This verse is not about legalism or earning God's favor, for salvation is by grace through faith. Instead, it speaks to the natural and necessary outcome of a transformed heart. When we truly know God, our desires align with His, and obedience becomes a joyful, willing response to His love, not a burdensome duty. It is through this active pursuit of His will that our assurance is strengthened, our relationship deepened, and our witness made authentic. This verse reminds us that the Christian life is not just about what we believe, but how we live in light of that belief, demonstrating the reality of Christ's transforming power within us.
Questions for Reflection
FAQ
Does "keeping his commandments" mean I have to be perfect to know God?
No, "keeping his commandments" does not imply sinless perfection, which is unattainable for humans (as 1 John 1:8 makes clear). Instead, it refers to a consistent lifestyle characterized by a desire to obey, a striving to follow God's will, and a repentant heart when one falls short. The emphasis is on the direction of one's life—a trajectory of obedience—rather than flawless execution. True believers will genuinely desire to obey God out of love, and when they fail, they will confess their sins and seek His forgiveness and strength to do better, as described in 1 John 1:9. It's about the orientation of the heart and the consistent pursuit of righteousness, empowered by the Holy Spirit.
Christ-Centered Fulfillment
First John 2:3 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who perfectly embodied the keeping of God's commandments. Jesus Himself declared, "I always do the things that are pleasing to Him" (John 8:29), demonstrating that true knowledge of the Father is intrinsically linked to perfect obedience. He did not come to abolish the Law but to fulfill it (Matthew 5:17), living a life of absolute devotion and submission to God's will, even to the point of death on the cross (Philippians 2:8). For believers, our ability to "keep His commandments" is not a self-generated effort but a Spirit-empowered response to Christ's work. Through faith in Him, we are united with Christ, and His righteousness is imputed to us (2 Corinthians 5:21). Furthermore, the Holy Spirit, given to us by Christ, indwells us, enabling us to walk in newness of life and obey God's statutes from the heart (Romans 8:4). Therefore, our obedience is not a work for salvation, but a fruit of salvation, a tangible expression of our intimate relationship with the One who perfectly obeyed on our behalf and now empowers us to follow in His footsteps.