Fr. MacEvilly’s Commentary on 1 John 3:18-24

1 John 3:18–24 (D-R)

1 Jn 3:18 My little children, let us not love in word nor in tongue, but in deed and in truth.

He points out the kind of charity we should show our neighbour—not the barren sympathy of bland words, like the man described by St. James 2:15, 16; but, we should evince the truth and sincerity of our professions of regard and pity, in actually relieving him by acts of practical benevolence.

1 Jn 3:19 In this we know that we are of the truth and in his sight shall persuade our hearts.

“In this,” that is, in loving our neighbour, “in deed and truth,” we can have a moral certainty, or great probability, “that we are of the truth,” that is, true sons of God—himself the truth, the fountain from which all true love of our neighbour springs—abiding in him, and united to him. Some make “in this” refer to the following, but it is better refer it to the foregoing, as in Paraphrase. “And in his sight,” who unlike men, judges not by appearances, but searches the very heart; “we shall persuade our hearts,” that is, tranquillize and set at rest our consciences, by calling to mind the true charity of benevolence which we have shown our neighbour.

1 Jn 3:20 For if our heart reprehend us, God is greater than our heart and knoweth all things.

But if, on the other hand, “our heart reprehend us,” that is, if our conscience censure us, for mere hypocritical, simulated love of our neighbour, not exhibited in active beneficence, “God is greater than our heart;” we cannot expect that we will escape the keen and penetrating glance of divine omniscience, whose knowledge far exceeds the obscure knowledge of our blind hearts, “and knoweth all things,” even to our most secret actions and intentions.

1 Jn 3:21 Dearly beloved, if our heart do not reprehend us, we have confidence towards God.

“If our heart do not reprehend us,” in this matter of charity towards our neighbour, whom we love, “in deed and truth;” or, if it reprehend us in no respect, “we have confidence towards God;” we have probable, well founded grounds for hoping in God. This may regard the effects of our petitions, as in next verse, or, the saving of us, in the day of judgment (1 Jn 4:17). Of course, as the knowledge which we have, that we love our neighbour practically, as we should, is only a probable knowledge; so, neither can our confidence and knowledge of our being heard by God, or treated by him as sons, on the day of judgment, pass beyond the bounds of probability or moral certainty.

1 Jn 3:22 And whatsoever we shall ask, we shall receive of him: because we keep his commandments and do those things which are pleasing in his sight.

We will obtain the object of our petitions from him; of course, it is always implied, that the object sought for is good and conducive to our salvation, and that the prayer itself is accompanied with humility, confidence, and perseverance; then, we will obtain, whenever it may be pleasing to God, the objects of our petitions, should He see it expedient for our salvation to grant them. Sometimes, he refuses, for their greater good, to grant the just the object of their petitions, as in the case of St. Paul (2 Cor. 12:8); and sometimes, he grants the wicked their demands, for their greater ruin. From this verse it is clear, that the Apostle refers, in the foregoing verse, to the just and pious, whose conscience does not reprehend them; and, even in their case, this absence of the consciousness of sin, is not an infallible sign, that they are in the state of grace; for, St. Paul tells us (1 Cor. chap. 4), that although conscious to himself of no fault, he was still unable to discern the state of his soul before God, and could not regard himself as certain of his justification. We are assured here, that “God is greater than our heart,” (1 Jn 3:20), and may, therefore, see in us, sins which escape ourselves. From this verse it follows, that the commandments of God are not impossible; as also the refutation of the heretical doctrine, that we sin in all our actions.

1 Jn 3:23 And this is his commandment: That we should believe in the name of his Son Jesus Christ and love one another, as he hath given commandment unto us.

And his great commandment, or rather the sum of his commandments, is to “believe in the name of his Son, Jesus Christ.” Believing “in the name,” is the same as, believing, in the person of Jesus Christ. Thus it is said: “there is no other name (i.e., person) under heaven,” &c. “Hallowed be thy name,” i.e., person. To believe in Jesus Christ, is to believe in his divine and human natures. This, of course, involves a belief in the Trinity. It is the great foundation of the Christian religion, and was attacked by the early heretics. This is his great precept as regards faith, and as regards morals, his great commandment is, “that we love one another;” for, this involves the love of God; and in these two points, the love of God and of our neighbour, depend “the entire law and the prophets.”—(Matthew, 22:30).

“As he hath given commandment unto us,” These words are added by the Apostle to show how repeatedly our Divine Redeemer inculcated this precept.

1 Jn 3:24 And he that keepeth his commandments abideth in him, and he in him. And in this we know that he abideth in us by the Spirit which he hath given us.

“And in this we know that he abideth in us,” which may refer to the faithful in general. Then, the moral evidence of his abiding in us is, “the spirit which he hath given us.” From the spirit of grace, which he has given us, to love one another, and observe his commandments, we know, that he resides in us, as in his friends. Or, if the words “abideth in us,” refer to the Apostles, the word “spirit” is to be understood of the visible gifts of the Holy Ghost, and the power of miracles, imparted to them to confirm their doctrine. From this, they were certain that they came from God; for, they had his seal. In this sense, the words may also be extended to the different members of the infant Church, founded by the Apostles, who, from the several “gratiæ gratis datæ,” imparted to them, and to the Apostles, were sure that they were in the true Church. In latter ages, these visible gifts are not abundantly imparted, being now unnecessary; moreover, the former miracles still morally continue and retain their full force, to prove the truth of the Christian doctrine, in favour of which they were originally wrought; the power of miracles, however, has never ceased in the Church, and may be brought into operation, whenever it becomes necessary.