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 3:20–22. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Seven Centuries of Reception
10 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.
Be ye sure, then, my brethren, that what the apostle saith is true: "For we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered: for He maketh intercession for the saints." How is it said, "The Spirit itself intercedeth for the saints," but as meaning the charity which is wrought in thee by the Spirit? For therefore saith the same apostle: "The charity of God is shed abroad in our hearts by the Holy Spirit which is given unto us." It is charity that groans, it is charity that prays: against it He who gave it cannot shut His ears. Set your minds at rest: let charity ask, and the ears of God are there. Not that which thou wishest is done, but that is done which is advantageous. Therefore, "whatever we ask," saith he, "we shall receive of Him," - If thou understand it to mean, "for salvation," there is no question: if not for salvation, there is a question, and a great one, a question that makes thee an accuser of the apostle Paul. "Whatever we ask, we receive of Him, because we keep His commandments, and do these things that are pleasing in His sight:" within, where He seeth.
Agreeably with this, we ought to understand that God, though He give not to our will, doth give for our salvation. For suppose the thing thou have asked be to thine hurt, and the Physician knows that it is to thine hurt; what then? It is not to be said that the physician does not give ear to thee, when, perhaps, thou askest for cold water, and if it is good for thee, he gives it immediately, if not good, he gives it not. Had he no ears for thy request, or rather, did he give ear for thy weal, even when he gainsaid thy will? Then let there be in you charity, my brethren; let it be in you, and then set your minds at rest: even when the thing ye ask for is not given you, your prayer is granted, only ye know it not.
Here a question meets us: for it is not this or that man, or thou or I that come in question, - for if I have asked any thing of God and receive it not, any person may easily say of me, "He hath not charity:" and of any man soever of this present time, this may easily be said; and let any think what he will, a man of man: - not we, but those come more in question, those men of whom it is on all hands known that they were saints when they wrote, and that they are now with God. Where is the man that hath charity, if Paul had it not, who said, "Our mouth is open unto you, O ye Corinthians, our heart is enlarged; ye are not straitened in us:" who said, "I will myself be spent for your souls:" and so great grace was in him, that it was manifested that he had charity. And yet we find that he asked and did not receive.
Many have been given into their own hands, to their own hurt: of whom the apostle saith, "God gave them up to their own hearts' lusts." Some man hath asked for a great sum of money; he hath received, to his hurt. When he had it not, he had little to fear; no sooner did he come to have it, than he became a prey to the more powerful. Was not that man's request granted to his own hurt, who would needs have that for which he should be sought after by the robber, whereas, being poor, none sought after him? Learn to beseech God that ye may commit it to the Physician to do what He knows best. Do thou confess the disease, let Him apply the means of healing. Do thou only hold fast charity. For He will needs cut, will needs burn; what if thou criest out, and art not spared for thy crying under the cutting, under the burning and the tribulation, yet He knows how far the rottenness reaches. Thou wouldest have Him even now take off His hands, and He considers only the deepness of the sore; He knows how far to go. He does not attend to thee for thy will, but he does attend to thee for thy healing.
The saints are in all things heard unto salvation: they are always heard in that which respects their eternal salvation; it is this that they desire: because in regard of this, their prayers are always heard. But let us distinguish God's different ways of hearing prayer. For we find some not heard for their wish, heard for salvation: and again some we find heard for their wish, not heard for salvation. Mark this difference, hold fast this example of a man not heard for his wish but heard for salvation. Hear the apostle Paul; for what is the hearing of prayer unto salvation, God Himself showed him: "Sufficient for thee," saith He, "is my grace; for strength is perfected in weakness." Thou hast besought, hast cried, hast thrice cried: the very cry thou didst raise once for all I heard, I turned not away mine ears from thee; I know what I should do: thou wouldest have it taken away, the healing thing by which thou art burned; I know the infirmity by which thou art burdened.
"Beloved, if our heart think not ill of us, we have confidence towards God:" - What meaneth, "If our heart think not ill"? If it make true answer to us, that we love and that there is genuine love in us: not feigned but sincere; seeking a brother's salvation, expecting no emolument from a brother, but only his salvation - "we have confidence toward God: and whatsoever we ask, we shall receive of Him, because we keep His commandments." - Therefore, not in the sight of men, but where God Himself seeth, in the heart - "we have confidence," then, "towards God: and whatsoever we ask, we shall receive of Him:" howbeit, because we keep His commandments. What are "His commandments"? Must we be always repeating? "A new commandment give I unto you, that ye love one another." It is charity itself that he speaks of, it is this that he enforces. Whoso then shall have brotherly charity, and have it before God, where God seeth, and his heart being interrogated under righteous examination make him none other answer than that the genuine root of charity is there for good fruits to come from; that man hath confidence with God, and whatsoever he shall ask, he shall receive of Him, because he keepeth His commandments.
It must be understood that if we are to get what we ask for from God we have to obey his commands. The two things go indissolubly together.
And whatever we ask we shall receive from Him, etc. This is a great and desirable promise given to the faithful. But if anyone is so foolish and absurd as not to delight in heavenly promises, at least let him fear what wisdom terrifyingly thunders in contrast, saying: He who turns away his ear from listening to the law, his prayer will be abominable (Prov. XXVIII). Nor should it seem contrary to this statement of blessed John that Paul asked the Lord three times for the angel of Satan to depart from him, and could not obtain it (II Cor. XII), but was told: My grace is sufficient for you, for power is made perfect in weakness (Ibid.). For even if we do not always receive what we ask for in prayer to our will, yet we receive the reward of devotion for our salvation, just as the same Paul praying to the Lord received not what he sought, but what was useful for him. But, on the contrary, the reprobate are often heard according to their will, even if not for their salvation. Whence also their head, the devil, was heard according to his will when he tempted blessed Job, but to his own damnation. For he was allowed to be tested, so that by being tested, he (the devil) should be punished. Therefore, when John said that whatever we ask we shall receive from Him, if we keep His commandments, as if you were asking what the commandments are, he immediately added:
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)
If we obey God’s commands, then our obedience will bear fruit, for we shall receive whatever we ask for.
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Summary
First John 3:22 presents a profound promise regarding prayer, assuring believers that their requests will be granted by God. This assurance, however, is not unconditional; it is directly linked to a life characterized by obedience to God's commandments and a genuine desire to do what is pleasing in His sight. The verse underscores the intimate connection between a believer's walk with God and the efficacy of their prayers, emphasizing that a heart aligned with divine will is foundational to receiving from the Father.
Context
Literary Context
This verse is situated within a broader discussion in 1 John 3 about the nature of God's children and the practical outworking of their new identity in Christ. John has just contrasted the children of God with the children of the devil, emphasizing that righteousness and love for one another are distinguishing marks of true believers (1 John 3:10). Immediately preceding this verse, John speaks of the confidence believers can have before God when their hearts do not condemn them, especially when they walk in love (1 John 3:21). Therefore, 1 John 3:22 naturally follows, presenting answered prayer as a tangible outcome of this confident, righteous, and obedient walk, further reinforcing the assurance of their relationship with God.
Historical & Cultural Context
Written likely towards the end of the first century, John's epistle addresses a Christian community grappling with emerging false teachings, often identified as proto-Gnosticism, which promoted a disconnect between spiritual knowledge and ethical behavior. These teachers often claimed spiritual superiority while neglecting moral conduct. In this context, John's emphasis on "keeping His commandments" and "doing what is pleasing in His sight" directly counters such antinomian tendencies, asserting that genuine faith is always evidenced by righteous living. The early church communities also relied heavily on communal prayer and divine provision, making the promise of answered prayer deeply significant for their daily lives and mission amidst a pagan world.
Key Themes
The verse powerfully contributes to several key themes woven throughout 1 John. Firstly, it highlights the theme of Answered Prayer, portraying God as a responsive Father who hears and grants the requests of His children. Secondly, it reinforces the theme of Obedience, presenting it not as a legalistic burden but as a vital condition for intimacy with God and the effective functioning of prayer. This obedience is intrinsically linked to Righteousness and Love, which John consistently identifies as the core of God's commandments (1 John 3:23). Finally, it speaks to the theme of Confidence Before God, building upon the preceding verse by showing that a life lived in alignment with God's will fosters an unhindered access to His presence and provision.
Exposition and Analysis
Key Word Analysis
This term (G154) signifies to "ask (in general case)," "beg," "call for," or "desire." It implies a request made by an inferior to a superior, or by one who needs something from one who can provide. In the context of prayer, it denotes a humble yet earnest petition to God, acknowledging His authority and ability to grant.
This word (G2983) means "to take," "get hold of," or "obtain." It emphasizes the objective act of gaining possession of something. When used in connection with prayer, it assures the believer of actually acquiring what was requested, indicating God's affirmative response and provision.
Derived from a word meaning "to enjoin," this term (G1785) refers to an "injunction" or "authoritative prescription." In John's writings, "commandments" are not merely a list of rules but encompass the overarching divine will, particularly the dual command to believe in Jesus Christ and to love one another (1 John 3:23). Keeping these commandments signifies a life lived in active faith and loving obedience.
Verse Breakdown
"And whatsoever we ask"
This opening phrase establishes the broad scope of the promise. It suggests that the believer's requests are not limited in subject matter, indicating God's willingness to hear and consider a wide range of petitions. The emphasis is on the act of asking, highlighting the active participation of the believer in prayer.
"we receive of him"
This clause delivers the core promise: God grants what is asked. The preposition "of him" (Greek, _pará autou'_) emphasizes that the source of the reception is God Himself, underscoring His benevolent and responsive nature as the giver of good gifts. This is a direct declaration of God's faithfulness to His children.
"because we keep his commandments"
Here, the condition for receiving is explicitly stated. "Keeping His commandments" (Greek, tēroūmen autou tas entolás') implies a continuous, active adherence to God's revealed will. This is not a transactional quid pro quo, but rather a description of a life lived in loving obedience, where the believer's desires naturally align with God's purposes, making their prayers harmonious with His will.
"and do those things that are pleasing in his sight"
This phrase further clarifies and deepens the nature of the required obedience. "Doing those things that are pleasing" (Greek, poioumen ta arestá enōpion autou') goes beyond mere external conformity to rules. It speaks to a heart attitude that genuinely seeks to honor God, reflecting His character and desires, and living in a way that is agreeable and acceptable to Him in His presence. This suggests an intimate relationship where the believer's life is lived with God's approval as a primary motivation.
Literary Devices
The verse employs several significant literary devices. It functions as a Conditional Statement, clearly outlining a cause-and-effect relationship: "If we keep His commandments and do what is pleasing, then we receive what we ask." This structure highlights the necessary prerequisites for answered prayer. There is also a strong sense of Parallelism in the two conditions presented: "keep his commandments" and "do those things that are pleasing in His sight." While distinct, these phrases are complementary, emphasizing both the adherence to explicit divine instructions and the cultivation of a heart attitude that seeks God's approval in all aspects of life. The use of "whatsoever" (Greek, _ho _eán'__) indicates Indefiniteness or Broad Scope, suggesting that the promise applies to a wide range of requests, provided the conditions are met.
Theological and Thematic Connections
This verse profoundly shapes our understanding of prayer and the divine-human relationship. It debunks the notion of prayer as a mere wish-list or a magical formula, instead presenting it as an organic outflow of a life lived in communion with God. The promise of receiving "whatsoever we ask" is not a blank check for selfish desires, but rather an assurance that when our will is aligned with God's through active obedience and a desire to please Him, our petitions naturally reflect His purposes. This alignment transforms prayer from a self-centered activity into a God-centered one, where the believer participates in the unfolding of God's will. It underscores that true spiritual power in prayer comes from a righteous walk and a heart devoted to God, fostering a deeper intimacy and trust between the Father and His children.
Reflection and Application
First John 3:22 serves as both an incredible promise and a profound challenge for believers. It invites us to examine the authenticity of our walk with God: are our lives genuinely marked by obedience to His revealed will and a sincere desire to please Him? This verse encourages us to move beyond a superficial understanding of faith, urging us to cultivate a deep, abiding relationship where our desires become increasingly conformed to God's. When we prioritize God's commandments and His pleasure, our prayers naturally shift from self-serving requests to petitions that align with His divine purposes, leading to a greater experience of answered prayer and a deeper spiritual maturity. This doesn't mean our prayers are always answered exactly as we expect, but rather that our hearts are being transformed to desire what God desires, leading to true spiritual flourishing and confidence in His benevolent nature.
Questions for Reflection
FAQ
Does this verse mean God will give me anything I ask for, as long as I try to be good?
No, this verse does not offer a "blank check" for any desire, nor does it promote a works-based salvation or a transactional view of God. The key is the phrase "because we keep his commandments, and do those things that are pleasing in his sight." This describes a life of genuine alignment with God's will, not simply "trying to be good." When a believer's heart and life are truly conformed to God's character and purposes, their desires in prayer naturally become God-centered. As 1 John 5:14 clarifies, "if we ask any thing according to his will, he heareth us." The obedience spoken of in 1 John 3:22 is evidence of a heart that desires God's will, not merely its own.
What are "his commandments" in this context?
In John's writings, "His commandments" (Greek, entolḗ') are not limited to the Mosaic Law but primarily refer to the new covenant commands given by Jesus. As 1 John 3:23 immediately states, "And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment." Therefore, "keeping His commandments" involves both faith in Jesus Christ and a life characterized by genuine, sacrificial love for fellow believers and humanity, which is the fulfillment of the law (Romans 13:10).
What if I feel like I'm trying to obey, but my prayers aren't being answered?
It's important to remember that God's answers to prayer are not always "yes" or immediate. Sometimes the answer is "no," "wait," or "something better." The purpose of 1 John 3:22 is to assure us of God's responsiveness when our hearts are aligned with Him, not to guarantee every specific request. Our obedience fosters intimacy, which refines our desires. If prayers seem unanswered, it's an invitation to deeper self-examination (as James 4:3 suggests, we might be asking "amiss") and to seek God's wisdom, trusting in His perfect timing and sovereign plan (Romans 8:28).
Christ-Centered Fulfillment
While 1 John 3:22 emphasizes the believer's obedience as a condition for answered prayer, its ultimate fulfillment and power are found in Jesus Christ. He is the one who perfectly "kept his commandments" and "did those things that are pleasing in his sight" (John 8:29). Our ability to obey and please God is not inherent but is a result of our union with Christ through faith and the indwelling of His Holy Spirit. It is through Christ that we are made righteous (2 Corinthians 5:21), and it is His Spirit who empowers us to walk in obedience (Romans 8:4). Furthermore, Jesus Himself serves as our great High Priest, interceding for us before the Father (Hebrews 7:25), ensuring that our prayers, though imperfect, are heard and presented acceptably through His merit. Thus, 1 John 3:22 is not a call to earn God's favor through our own efforts, but an assurance that when we abide in Christ and His words abide in us (John 15:7), our desires are shaped by His will, and our access to the Father's generous provision is secured through His perfect work.