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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 3:14–19. His two-level outline is real structure in the source text, so it is rendered as structure.
The beloved apostle can scarcely touch upon the mention of sacred love, but he must enlarge upon the enforcement of it, as here he does by divers arguments and incentives thereto; as,
I.That it is a mark of our evangelical justification, of our transition into a state of life:
We know that we have passed from death to life, because we love the brethren, Jo1 3:14. We are by nature children of wrath and heirs of death. By the gospel (the gospel-covenant or promise) our state towards another world is altered and changed. We pass from death to life, from the guilt of death to the right of life; and this transition is made upon our believing in the Lord Jesus: He that believeth on the Son hath everlasting life, and he that believeth not hath the wrath of God abiding on him, Joh 3:36. Now this happy change of state we may come to be assured of: We know that we have passed from death to life; we may know it by the evidences of our faith in Christ, of which this love to our brethren is one, which leads us to characterize this love that is such a mark of our justified state. It is not a zeal for a party in the common religion, or an affection for, or an affectation of, those who are of the same denomination and subordinate sentiments with ourselves. But this love,
1.Supposes a general love to mankind: the law of Christian love, in the Christian community, is founded on the catholic law, in the society of mankind, Thou shalt love thy neighbour as thyself. Mankind are to be loved principally on these two accounts: - (1.) As the excellent work of God, made by him, and made in wonderful resemblance of him. The reason that God assigns for the certain punishment of a murderer is a reason against our hatred of any of the brethren of mankind, and consequently a reason for our love to them: for in the image of God made he man, Gen 9:6. (2.) As being, in some measure, beloved in Christ. The whole race of mankind - the gens humana, should be considered as being, in distinction from fallen angels, a redeemed nation; as having a divine Redeemer designed, prepared, and given for them. So God loved the world, even this world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life, Joh 3:16. A world so beloved of God should accordingly be loved by us. And this love will exert itself in earnest desires, and prayers, and attempts, for the conversion and salvation of the yet uncalled blinded world. My heart's desire and prayer for Israel are that they may be saved. And then this love will include all due love to enemies themselves.
2.It includes a peculiar love to the Christian society, to the catholic church, and that for the sake of her head, as being his body, as being redeemed, justified, and sanctified in and by him; and this love particularly acts and operates towards those of the catholic church that we have opportunity of being personally acquainted with or credibly informed of. They are not so much loved for their own sakes as for the sake of God and Christ, who have loved them. And it is God and Christ, or, if you will, the love of God and grace of Christ, that are beloved and valued in them and towards them. And so this is the issue of faith in Christ, and is thereupon a note of our passage from death to life.
II.The hatred of our brethren is, on the contrary, a sign of our deadly state, of our continuance under the legal sentence of death:
He that loveth not his brother (his brother in Christ) abideth in death, Jo1 3:14. He yet stands under the curse and condemnation of the law. This the apostle argues by a clear syllogism: "You know that no murderer hath eternal life abiding in him; but he who hates his brother is a murderer; and therefore you cannot but know that he who hates his brother hath not eternal life abiding in him," Jo1 3:15. Or, he abideth in death, as it is expressed, Jo1 3:14, Whosoever hateth his brother is a murderer; for hatred of the person is, so far as it prevails, a hatred of life and welfare, and naturally tends to desire the extinction of it. Cain hated, and then slew, his brother. Hatred will shut up the bowels of compassion from the poor brethren, and will thereby expose them to the sorrows of death. And it has appeared that hatred of the brethren has in all ages dressed them up in ill names, odious characters, and calumnies, and exposed them to persecution and the sword. No wonder, then, that he who has a considerable acquaintance with the heart of man, or is taught by him who fully knows it, who knows the natural tendency and issue of vile and violent passions, and knows withal the fulness of the divine law, declares him who hates his brother to be a murderer. Now he who by the frame and disposition of his heart is a murderer cannot have eternal life abiding in him; for he who is such must needs be carnally-minded, and to be carnally-minded is death, Rom 8:6. The apostle, by the expression of having eternal life abiding in us, may seem to mean the possession of an internal principle of endless life, according to that of the Saviour, Whosoever drinketh of the water that I shall give him shall never thirst, shall never be totally destitute thereof; but the water that I shall give him shall be in him a well of water springing up into everlasting life, Joh 4:14. And thereupon some may be apt to surmise that the passing from death to life (Jo1 3:14) does not signify the relative change made in our justification of life, but the real change made in the regeneration to life; and accordingly that the abiding in death mentioned Jo1 3:14 is continuance in spiritual death, as it is usually called, or abiding in the corrupt deadly temper of nature. But as these passages more naturally denote the state of the person, whether adjudged to life or death, so the relative transition from death to life may well be proved or disproved by the possession or non-possession of the inward principle of eternal life, since washing from the guilt of sin is inseparably united with washing from the filth and power of sin. But you are washed, but you are sanctified, but you are justified, in the name of the Lord Jesus, and by the Spirit of our God, Co1 6:11.
III.The example of God and Christ should inflame our hearts with this holy love:
Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren, Jo1 3:16. The great God has given his Son to the death for us. But since this apostle has declared that the Word was God, and that he became flesh for us, I see not why we may not interpret this of God the Word. Here is the love of God himself, of him who in his own person is God, though not the Father, that he assumed a life, that he might lay it down for us! Here is the condescension, the miracle, the mystery of divine love, that God would redeem the church with his own blood! Surely we should love those whom God hath loved, and so loved; and we shall certainly do so if we have any love for God.
IV.The apostle, having proposed this flaming constraining example of love, and motive to it, proceeds to show us what should be the temper and effect of this our Christian love. And,
1.It must be, in the highest degree, so fervent as to make us willing to suffer even to death for the good of the church, for the safety and salvation of the dear brethren: And we ought to lay down our lives for the brethren (Jo1 3:16), either in our ministrations and services to them (yea, and if I be offered upon the service and sacrifice of your faith, I joy and rejoice with you all - I shall congratulate your felicity, Phi 2:17), or in exposing ourselves to hazards, when called thereto, for the safety and preservation of those that are more serviceable to the glory of God and the edification of the church than we can be. Who have for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles, Rom 16:4. How mortified should the Christian be to this life! How prepared to part with it! And how well assured of a better!
2.It must be, in the next degree, compassionate, liberal, and communicative to the necessities of the brethren: For whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? Jo1 3:17. It pleases God that some of the Christian brethren should be poor, for the exercise of the charity and love of those that are rich. And it pleases the same God to give to some of the Christian brethren this world's good, that they may exercise their grace in communicating to the poor saints. And those who have this world's good must love a good God more, and their good brethren more, and be ready to distribute it for their sakes. It appears here that this love to the brethren is founded upon love to God, in that it is here called so by the apostle: How dwelleth the love of God in him? This love to the brethren is love to God in them; and where there is none of this love to them there is no true love to God at all.
3.I was going to intimate the third and lowest degree in the next verse; but the apostle has prevented me, by intimating that this last charitable communicative love, in persons of ability, is the lowest that can consist with the love of God. But there may be other fruits of this love; and therefore the apostle desires that in all it should be unfeigned and operative, as circumstances will allow: My little children (my dear children in Christ), let us not love in word, neither in tongue, but in deed and in truth, Jo1 3:18. Compliments and flatteries become not Christians; but the sincere expressions of sacred affection, and the services or labours of love, do. Then,
V.This love will evince our sincerity in religion, and give us hope towards God:
And hereby we know that we are of the truth, and shall assure our hearts before him, Jo1 3:19. It is a great happiness to be assured of our integrity in religion. Those that are so assured may have holy boldness or confidence towards God; they may appeal to him from the censures and condemnation of the world. The way to arrive at the knowledge of our own truth and uprightness in Christianity, and to secure our inward peace, is to abound in love and in the works of love towards the Christian brethren.
Historical interpretation
Eight Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"How then can I live, since I have acted thus?" And he said to me, "Your feelings are indeed right and sound, for you ought as a servant of God to have walked in truth, and not to have joined an evil conscience with the spirit of truth, nor to have caused sadness to the holy and true Spirit."
This it is then that he enforces here. "In this we know that we are of the truth, when in deed and in truth" we love, "not only in words and in tongue: and assure our heart before Him." What meaneth, "before Him?" Where He seeth. Whence the Lord Himself in the Gospel saith: "Take heed that ye do not your righteousness before men, to be seen of them: otherwise ye have no reward with your Father which is in heaven." And what meaneth, "Let not thy left hand know what thy right hand doeth:" except that the right hand means a pure conscience, the left hand the lust of the world? Many through lust of the world do many wonderful things: the left hand worketh, not the right. The right hand ought to work, and without knowledge of the left hand, so that lust of the world may not even mix itself therewith when by love we work aught that is good. And where do we get to know this? Thou art before God: question thine heart, see what thou hast done, and what therein was thine aim; thy salvation, or the windy praise of men.
He had said, "Let us not love only in word and in tongue, but in work and in truth:" we are asked, In what work, or in what truth, is he known that loveth God, or loveth his brother? Above he had said up to what point charity is perfected: what the Lord saith in the Gospel, "Greater love than this hath no man, that one lay down his life for his friends," this same had the apostle also said: "As He laid down His life for us, we ought also to lay down our lives for the brethren." This is the perfection of charity, and greater can not at all be found. But because it is not perfect in all, and that man ought not to despair in whom it is not perfect, if that be already born which may be perfected: and of course if born, it must be nourished, and by certain nourishments of its own must be brought unto its proper perfection.
And shall assure our hearts before Him. This statement depends on what preceded. Because when we love our neighbors in deed and truth, we clearly know that we assure our hearts in the sight of the supreme truth. For all men, when they intend to do something, persuade their hearts to meditate on that thing to be done. But those who think evil would, if they could, hide these things from God; as He testifies who says: For everyone who does evil hates the light and does not come to the light, lest his deeds should be exposed (John 3); but those who meditate on doing good easily persuade their hearts to desire to be revealed before the divinity, which is a sign of the highest perfection when each one rejoices that his deeds or thoughts are seen by God. Hence, He subsequently says: But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God (Ibid.). Through true love, therefore, we know that we are of the truth, and that we assure our hearts before the same truth, that is, we persuade our hearts to have such thoughts as are worthy of divine sight.
In this we know that we are of the truth. That is, when we perform acts of piety in truth, it is evident that we are of the truth, which is God, just as we imitate His perfection according to our capacity.
By this we know that we are of the truth, and before Him we shall assure our hearts. For if our heart condemns us, God is greater than our heart, and knows all things. Beloved, if our heart does not condemn us, we have confidence toward God; and whatever we ask, we receive from Him, because we keep His commandments and do those things that are pleasing in His sight. And this is His commandment: that we should believe on the name of His Son Jesus Christ.
"By this we know." By what? From the fact that we do not love in word, but in action and in truth. And what do we know? That we are of the truth. How? For he who says one thing and does another, not having an action conforming to his speech, is a liar and not truthful.
"and before Him we shall assure our hearts." That is to say, what John means is that by this, namely that we are truthful (furthermore, we will be truthful when our actions continue according to our words), we will assure our conscience, for he wishes to signify this by “hearts”.
And how shall we assure? By placing this among ourselves, as we express our words with God as our witness. For this means in His sight, or before Him. Indeed, if we do not do so, John says, but our conscience or heart condemns us, it does not hide that we are sinning. If our conscience, which is small as it comes from a small creature, cannot be hidden while we sin, much more can God, who is limitless and everywhere, not be hidden. Therefore, the whole discourse is this: My little children, let us not lie to one another, loving only in word, but let us also show our love through actions: for by this we will be known that we are of the truth, that is, from God; and let us speak as if God were watching. Indeed, no one, even if he were more shameless than demons, could bear to lie in the presence and sight of God.
For if we do not act so, but by saying that we love, our heart will accuse us of falsehood; we err. How? By thinking that God is hidden, who is present everywhere? And not knowing that if it cannot be that our heart, when it is small, is hidden, much less will He be hidden who is never absent.
Therefore, after we have prepared ourselves in such a way, beloved, that we are not condemned by ourselves, namely in being truthful with one another, we will have confidence towards God: through which confidence, whatever we ask, we will receive entirely from Him. Why?
because we keep His commandments: for this is of utmost importance for obtaining what is requested, namely the obedience of those who ask, when it has been without any hesitation, towards Him to whom the request is directed.
Since therefore we also keep His commandments, and do those things that are pleasing in His sight, let us trust that we shall not suffer rejection in our requests: since the affection that is in both parties greatly desires to repay the service that comes to the use of the other. And what commandment do we keep? That which says: Have mutual love among yourselves. (Jn. 13:35)
Therefore, since we have received the command to love one another with the faith that is in the name of His Son Jesus Christ, we have done this; through this we know that the grace He has given us through His Spirit is firmly established in us. It should be noted that it is often found in the New Testament, "Believe in the name of our Lord Jesus." (Act 16:31) But what does this name mean? Nothing other than glory, purpose, or good reputation. Indeed, glory and good reputation, as when it is said: "How wonderful is your name in all the earth (Ps. 81:1):" purpose and will, as in this place, and when it is said: "Repent, and let each of you be baptized in the name of the Lord Jesus." (Acts 2:38) For that is, in His will. But what is the will of the Lord Jesus? “That all nations be baptized in the name of the Father, and of the Son, and of the Holy Spirit.” (Matt. 28:19)
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Summary
First John 3:19 offers profound insight into the believer's assurance, asserting that our genuine connection to divine truth is evidenced by a life characterized by sincere, practical love. This tangible demonstration of love, flowing from a transformed heart, serves as the basis for an internal conviction that quiets our conscience and grants us confident access to God's presence, freeing us from condemnation.
Context
Literary Context
This verse is deeply embedded within John's discourse on the distinguishing marks of true believers versus "children of the devil" in 1 John 3. Specifically, it immediately follows 1 John 3:18, which issues the direct command: "My little children, let us not love in word, neither in tongue; but in deed and in truth." The "hereby" (ἐν τούτῳ) of verse 19 directly references this preceding exhortation, establishing a clear cause-and-effect relationship: practical love is the means by which we gain assurance. The broader context of 1 John 3:10-17 emphasizes love as the primary evidence of spiritual rebirth and belonging to God's family, contrasting it with hatred and indifference, which characterize those not "of the truth."
Historical & Cultural Context
The Apostle John was writing to early Christian communities likely grappling with various challenges, including the rise of Gnostic or proto-Gnostic teachings. These false doctrines often emphasized esoteric knowledge or spiritual experiences over ethical conduct and practical love. In such an environment, John's insistence on love "in deed and in truth" as the tangible proof of genuine faith was a crucial counter-narrative. The concept of "assurance" (πείθω, peíthō) was vital for believers facing persecution or internal doubts, as it provided a stable foundation for their identity and relationship with God. Standing "before him" (ἔμπροσθεν αὐτοῦ, émprosthen autoú) also evokes a courtroom or judgment setting, where one's standing is evaluated, making the internal assurance a profound comfort.
Key Themes
The verse significantly contributes to several overarching themes in 1 John. Foremost among these is Assurance of Salvation, which John consistently links to both belief in Christ and obedience to His commands, particularly the command to love. The "truth" (ἀλήθεια, alḗtheia) is a pervasive theme, often personified in Christ Himself (John 14:6) and representing the divine reality revealed through the Gospel. Being "of the truth" implies a spiritual origin and alignment with God's nature. Furthermore, the theme of Love as Evidence is paramount; genuine love for fellow believers is presented not merely as a moral imperative but as the unmistakable fruit of a life transformed by God, providing internal confidence and external validation of one's spiritual state, as seen in 1 John 4:7-8.
Exposition and Analysis
Key Word Analysis
This verb (G1097) signifies a deep, experiential, and intimate knowledge, not merely intellectual assent. It implies a recognition or understanding that comes through personal encounter and ongoing relationship. In this context, it refers to a settled conviction or realization in our hearts that we are truly "of the truth," a knowledge confirmed by the evidence of our transformed lives.
Derived from G225, this word denotes reality, sincerity, and the divine truth as revealed in Jesus Christ. To be "of the truth" means to belong to, originate from, and be characterized by the very nature of God's revealed reality. It stands in opposition to falsehood, pretense, and the ways of the world.
This primary verb (G3982) means to convince, persuade, or satisfy. When applied reflexively or passively, as here, it signifies to assent to evidence or authority, to rely by inward certainty. It speaks to the internal quieting of a troubled conscience, a settling of the heart that removes doubt, guilt, or condemnation, allowing for confidence.
Verse Breakdown
"And hereby we know"
The conjunction "And" (καί, kaí, G2532) links this statement directly to the preceding verse, 1 John 3:18, which calls for love "in deed and in truth." The phrase "hereby" (ἐν τούτῳ, en toútōi, G1722, G5129) functions as an instrumental dative, indicating the means or basis by which we come to know. Thus, the practical demonstration of love is the evidence that leads to this spiritual knowledge or assurance.
"that we are of the truth"
This clause defines the object of our knowledge. To be "of the truth" (ἐκ τῆς ἀληθείας, ek tēs alētheias, G1537, G225) signifies belonging to, originating from, or being characterized by divine reality. It is a declaration of our spiritual identity and alignment with God's nature, which is revealed in Christ. Our actions, particularly our love, serve as an outward manifestation that our inner being is truly aligned with this divine truth.
"and shall assure our hearts before him"
This is the profound result of knowing we are "of the truth." The verb "assure" (πείθω, peíthō, G3982) indicates a process of convincing or persuading our own hearts. Our "hearts" (καρδία, kardía, G2588) represent our innermost being, our conscience, thoughts, and feelings. To "assure our hearts" means to calm, settle, and free them from condemnation or doubt. This assurance is experienced "before him" (ἔμπροσθεν αὐτοῦ, émprosthen autoú, G1715, G846), meaning in God's presence, whether in prayer, worship, or in anticipation of judgment. It speaks to a confident standing before a holy God, unburdened by guilt.
Literary Devices
John employs several literary devices to convey his message. The most prominent is Cause and Effect, where the action of loving "in deed and in truth" (1 John 3:18) is presented as the direct cause or means ("hereby") by which believers "know" their spiritual identity and subsequently "assure their hearts." There is also an element of Metonymy in the use of "hearts" (καρδία, kardía) to represent the entire inner person, including one's conscience, thoughts, and feelings. The heart, in biblical thought, is the seat of one's moral and spiritual life, and its assurance signifies a deep, holistic peace. Furthermore, the passage implicitly uses Contrast, setting the assured heart of the true believer against the condemned heart of one who lacks genuine love, as further elaborated in 1 John 3:20-21.
Theological and Thematic Connections
First John 3:19 beautifully articulates the intricate relationship between genuine faith, practical obedience, and spiritual assurance. It underscores that while salvation is a gift received by grace through faith in Christ, the authenticity of that faith is demonstrably evidenced by its fruit, particularly love for God and neighbor. This verse does not suggest that our works earn salvation, but rather that they provide a tangible, Spirit-wrought confirmation of our regenerated state. When our lives reflect the character of God, especially His love, our hearts can experience a profound inner peace and confidence, knowing that we are aligned with His truth. This assurance allows us to approach God without shame or fear, even when our conscience might otherwise condemn us, because we recognize His greater knowledge and grace.
Reflection and Application
This verse serves as a powerful diagnostic tool for our spiritual lives and a source of profound comfort. If we wrestle with doubts about our standing with God, John invites us to look not merely inward at our feelings, which can be fickle, but outward at the evidence of God's transforming work in us. Do our lives genuinely reflect love "in deed and in truth"? Are we actively seeking to serve, forgive, and care for others, especially those in need? When we see the fruit of love in our lives, it is a powerful witness of the Holy Spirit confirming our identity as children of God. This practical love silences the accusations of our own hearts and the whispers of the enemy, allowing us to stand confidently before our Heavenly Father. Cultivating a life of intentional, sacrificial love is therefore not just a moral duty, but a pathway to deeper assurance and intimacy with God.
Questions for Reflection
FAQ
How does "love in deed and truth" lead to assurance, and isn't salvation by faith alone?
Salvation is indeed by grace through faith alone (Ephesians 2:8-9). However, genuine faith is never alone; it is always accompanied by works, particularly the fruit of the Spirit, which includes love (Galatians 5:22-23). First John 3:19 teaches that this practical, sincere love is the tangible evidence that our faith is real and that we are truly "of the truth." It's not that our loving actions earn our salvation, but rather that they confirm our regenerated state, providing an internal witness that quiets our doubts and assures our hearts before God. It's the Spirit working through us, producing the very character of God, which then serves as a sign of our adoption.
What does it mean to "assure our hearts before him," and why is this important?
To "assure our hearts before him" means to gain an internal conviction or settled peace in our conscience when we are in God's presence. This applies to various contexts: in prayer, knowing we can approach Him with confidence; in worship, knowing we are accepted; and ultimately, in anticipation of judgment, knowing we stand righteous in Christ. It's important because a heart plagued by doubt, guilt, or condemnation hinders our relationship with God. When our lives align with the truth through genuine love, our conscience is quieted, and we experience freedom to draw near to God without fear, knowing that He, who is greater than our hearts, affirms our identity in Him (1 John 3:21). This assurance empowers bold prayer and joyful obedience.
Christ-Centered Fulfillment
First John 3:19 finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is the very embodiment of "the truth" (John 14:6); to be "of the truth" is to be united with Him. Our ability to love "in deed and in truth" (1 John 3:18) is not a self-generated human effort, but the overflow of His divine life within us, empowered by the Holy Spirit. Jesus perfectly demonstrated this love through His sacrificial life and death, laying down His life for us (John 15:13). It is His finished work on the cross that provides the ultimate basis for our assurance, for "God shows his love for us in that while we were still sinners, Christ died for us" (Romans 5:8). Furthermore, Jesus serves as our advocate with the Father (1 John 2:1), silencing the accusations of our hearts and assuring us of our standing before God. Our confidence is not ultimately in our own imperfect love, but in the perfect love of Christ, which both enables our love and secures our eternal position.