13 These things have I written unto you, that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God. 14 And this is the boldness which we have toward him, that, if we ask anything according to his will, he heareth us: 15 and if we know that he heareth us whatsoever we ask, we know that we have the petitions which we have asked of him. 16 If any man see his brother sinning a sin not unto death, he shall ask, and God will give him life for them that sin not unto death. There is a sin unto death : not concerning this do I say that he should make request. 17 All unrighteousness is sin: and there is a sin not unto death,

18 We know that whosoever is begotten of God sinneth not; but he that was begotten of God keepeth himself, and the evil one toucheth him not. 19 We know that we are of God, and the whole world lieth in the evil one. 20 And we know that the Son of God is come, and hath given us an understanding, that we know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. 21 My little children, guard yourselves from idols.

Christianity is a religion of certainties, of assured convictions, of definite beliefs. Thus, as John brings his Epistle to a close, he mentions some of those realities as to which believers have confident assurance.

The first of these is the possession of eternal life: "These things have I written unto you, that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God." The immediate reference is to the verses which precede; but the statement is properly taken as expressing the supreme purpose of the whole epistle. It has furnished a series of tests by which one could be assured that he possessed eternal life. The assurance is not mystical or emotional, but a rational conclusion based upon certain plain facts. These are chiefly righteousness, love, and belief. The last of these has just been emphasized, and therefore the apostle adds, "Even unto you that believe on the name of the Son of God." Those who believe are assured that, for them, "eternal life" is a present possession. This term includes the idea of future, immortal blessedness; but the element of duration is less prominent than that of moral character. "Eternal life" is the very life of God, the life manifested in Christ, and therefore, in believers, a life like that of Christ. It is given now, in its beginning, by the imparting of a new life principle; but it expands and develops until when he "shall be manifested," then, in fuller perfection, "we shall be like him; for we shall see him even as he is."

Closely related to this assurance of life is confidence in prayer: "And this is the boldness which we have toward him, that, if we ask anything according to his will, he heareth us: and if we know that he heareth us whatsoever we ask, we know that we have the petitions which we have asked of him." Prayer, therefore, is no mere empty form, it is not an impertinence, it is not irrational. It is a power whereby the will of God is brought to pass. It is humble and trustful in spirit. Its highest expression is in the words: "Not my will, but thine, be done." When the request is according to the will of God, "we have the petition" even now, for it already exists in the divine purpose and plan, and is certain to be realized in time. Whatever mysteries and perplexities may be involved in the problem of prayer, the child of God comes with boldness to make his requests known unto the Father.

One special exercise of the blessed ministry of intercession is mentioned by John: it is prayer for the spiritual restoration of a brother who has fallen into sin. But here an exception is made: a believer is not encouraged to pray with confidence for the deliverance of one who is guilty of "sin . . . unto death." The reference seems to be to those whom John has called antichrists, those who willfully and persistently deny the claims of Christ, who turn away from him and from the Christian communion, and professedly deny "the Father and the Son." The passage may be difficult but its main purpose is plain, namely, to encourage us to fearless and sympathizing prayer for every believer who has been overtaken by a fault.

John next mentions three great verities which are included in Christian belief; they are named almost as the articles of a creed, each introduced by the confident phrase: "We know." (a) The reality, the possibility, the absolute necessity of righteousness, is set forth. "We know that whosoever is begotten of God sinneth not." Thus John rebukes the Christian who is careless of conduct, and the cynic who sneers at virtue. However, he also warns the believer that he is fighting a sleepless foe, and that victory can be secured only by ceaseless effort; but it can be secured: "he that was begotten of God keepeth himself, and the evil one toucheth him not."

(b) The reality of the "new birth" is next declared: "We know that we are of God, and the whole world lieth in the evil one." The believer does possess a life which God himself has imparted; it may be undeveloped, but it consists in a principle and germ which forever separate and distinguish him from the whole unbelieving world that lies in the power of the Evil One.

(c) "We know that the Son of God is come." We believe in the divine mission of Jesus Christ. If life has been imparted, if righteousness is possible, it is because we have come to know God, and to enjoy fellowship with God as he has been revealed to us "in his Son Jesus Christ."

Finally John makes a comprehensive affirmation and adds an affectionate word of warning: "This is the true God," this God whom Christ has revealed, and he is "eternal life," its Source, its Sustainer, and its Perfecter. It is his gift.

Therefore, "little children, guard yourselves from idols," from all the vain conceptions of God held among men, from all human substitutes for God, from all that might turn you from God; for he is perfectly manifested in Jesus Christ, his Son.