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1Jn_3:21. In this verse the apostle states the case of our heart not accusing (or condemning) us. We can understand it thus, that what he previously observed has happened, namely, that in the consciousness that we are of the truth, we have induced our heart to refrain from its accusation against us. Then this thought does not stand to the preceding one in the relation of antithesis (as if in this verse a different case was contrasted with the case stated in 1Jn_3:20), but in that of continuation;[247] but it is more correct to suppose that the apostle is here speaking of a relationship which is different from that indicated in 1Jn_3:20, and that he is not regarding the question whether the non-condemnation has never taken place at all, or has been only brought about by persuasion. That two sentences may stand to one another in the relation of antithesis even without the antithetical particle, is proved by chap. 1Jn_1:8-9.
παῤῥησίαν ἔχομεν πρὸς τὸν Θεόν ] states what occurs when the case exists which is mentioned by ἐάν ; it is erroneous to explain παῤῥησίαν ἔχομεν = πείσομεν τὰς καρδίας ἡμῶν ; the same expression in chap. 1Jn_2:28 and 1Jn_4:17, and construed with πρός , chap. 1Jn_5:14; the same construction in Rom_5:1 : εἰρήνην ἔχ . πρὸς τὸν Θεόν . As the calming of the heart, so also confidence toward God, which is the subject here, is based on the fact that God is greater than our heart, and knows all things.
[247] The objection of Ebrard to this interpretation, that ἐάν cannot serve the purpose of introducing a deduction from a premiss which is presupposed as already having actually occurred, is inappropriate, for ἐάν is not in this view at all taken as “if, then, therefore,” but is retained in its own proper meaning. Contrary to Braune’s opinion, that with this interpretation not μή , but μηκέτι would have to be used, it is to be observed that it was not necessary to bring out the element which is contained in μηκέτι .