Having thus distinguished between truth and appearance in respect to love, requiring that love which is truth; he now connects this with the general fact, that the whole christian life must have its root in truth, -- with the universal contrariety between truth and appearance. "And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence towards God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight." John has shown, by a single example, in what way the truth of the christian life whose essence is love, must approve itself. This Christ has also done in the Sermon on the Mount (Matt. xvii.12): "Whatsoever ye would that men should do to you, do ye even so to them; for this is the Law and the Prophets." These words are by no means adapted to express the peculiar nature of christianity as a whole; nor should they be used for this purpose, as has been done by some through misapprehension of the nature of the Gospel, and of the import of these words in their connection. Were this all, then truly Christ needed not to have come. To enjoin the command, -- this is an easy matter; but does not bring with it obedience to the command. The great point is, how to attain to a conformity with this command; and all turns upon the question, from what temper of mind does the fulfilment of it proceed. For even the wisdom of self-love could suggest, that we must be willing to do for others what they desire of us, in order that we may receive the like from them. Thus it would only be the course of prudent calculation, far from that which Christ established as a law for the life. But our Lord's design in this passage, as also that of John in the above example, is to contrast true righteousness whose essence is love, with a pretended righteousness; and accordingly he directs attention to the test, whereby the true nature of love is to make itself known, as opposed to a love merely assumed for show by such as are deceivers of themselves. The test is this: are we constrained by love to do for another, what we in like circumstances would desire that he should do for us? Such is also the test of love here presented by John. By this test, says he, -- viz. when our conduct actually harmonizes with the disposition presupposed in us as christians, -- we may know that we are of the truth. In the mode of conception peculiar to John, he regards truth not merely as a matter of knowledge, but as something pertaining to the moral temper and the life. Thus, as in the children of God he assumes a being of God, so does he also a being of the truth. Christ calls himself, absolutely, the truth; in him the truth has appeared in a personal form, and has entered into the life of humanity. His whole life is truth, the only life which is perfect truth, wholly one with itself as it is one with God. Thus believers also, in proportion as they have received him into themselves, are of the truth. In the world all is appearance; with christians all should be truth. And the touchstone here proposed, whereby they may know whether they are of the truth, is this: does their life, their conduct, really harmonize with what they acknowledge from the christian standpoint as the law of their conduct, -- with what they have professed?

If now, says the Apostle, our whole life in profession and conduct is thus of one piece, is in accord with itself, we shall be able to quiet our hearts before God. Under the name of heart, John comprehends all the various capacities and modes of action belonging to the spirit, without applying the particular designations coined by more cultivated languages for the separate faculties. These distinctions have indeed their propriety; and so has also the neglect of such a division, the indivisible conception and contemplation of the spirit in the totality of all its powers and actions. It indicates to us how closely all is connected together in the life of the spirit. This is important for the right conception and formation of the christian life, both as it directs the attention to the inmost and deepest root of the spiritual life, all being here determined by the moral basis, the bent towards God or the world, towards good or evil; and also as it is the christian's work, the task assigned him, from that highest principle the one determining tendency towards God, to mould the whole life in all its capacities and relations into an all-embracing unity. In this passage, by heart John understands that faculty of the spirit, which elsewhere is designated as the conscience. He speaks of a quieting of the conscience before God, inasmuch as in the conscience the voice of God our judge reveals itself; bringing us before the eye of God as the judge of our life, and making him present to the soul. It is that tribunal of conscience referred to by Paul (Rom. ii.15), where he speaks of the thoughts of men as accusing or excusing their dealings one with another. And a condition of the inner life is here presented, wherein man can bring quiet to his conscience in view of God the holy judge; wherein he need not fear the accusings of conscience, through which speaks the judicial voice of God: inasmuch as conscience can convict him of no discord between his profession and his course of life, but he is conscious to himself of fulfilling the conditions of salvation ordained by God.

The Apostle then illustrates by contrast the high value of such a possession, that of a quiet conscience in harmony with itself. If our conscience convicts us of inward falsehood, makes manifest to ourselves the contradiction between our life and our profession; we must be convinced, that as we cannot deceive our own hearts, cannot falsify, or silence the voice within us, still less is it in our power to deceive God. God is greater than our heart, is the Omniscient One; and what cannot be kept concealed from our own conscience, will certainly not remain hidden from his eye, whose all-penetrating glance nothing can escape. The accusings of our own conscience thus reveal to us the condemnatory sentence of God against us. Thus the Apostle directs us to something in our inward being, from which we can obtain the surest knowledge respecting ourselves and our relation to God; by which we may be guarded against all corruption through the praise of others, who look only upon the appearance, against all the deceptions of vanity and self-love; something which is ever present, teaching us to distinguish between being and seeming, between the real and the apparent character of our life. It summons us to collect ourselves from all the distracting influences of the world; to withdraw deep into our inward selves, and there before that holy incorruptible tribunal, to test ourselves, to judge, and to mould our lives accordingly.

As then, says the Apostle, if our own heart condemn us, we thereby know that God so much the more condemns us; so on the other hand, if our heart condemn us not, this is a pledge that neither does God condemn us. We have the most assured and joyful confidence towards God as the witness of our integrity.

A reliance upon human righteousness, as availing before God, can by no means be intended here. This would be in contrariety with the whole teaching of the Apostle in this Letter. So far from this, he assumes the filial relation to God grounded in fellowship with Christ as already existing, and as being the source of that joyful confiding trust, in which the believer rises to God as his Father. Ile is merely pointing out the conditions, under which alone believers can hold themselves entitled to appropriate all that is involved in that filial relation. It is then, and only then, when their life in truth accords with this relation to God as their Father, and so all in them is truth.

The Apostle then dwells particularly upon one of the privileges belonging to that filial relation, and in which it is specially recognized, viz. the position towards God as their Father in which believers stand through prayer, -- the filial relation in prayer. As sons, whose filial relation has suffered no interruption, can with childlike trust and confidence ask all from their father; so believers, whose life is of the truth, who are conscious of no disturbance of their filial relation to God through unfaithfulness on their part, can ask all with childlike trust and confidence from God their Father. And as the child knows beforehand, that the father will grant to him all that is conducive to his best good; so do believers also, while in this temper of heart asking God their Father, know that he grants all they desire, leaves no request unheard. It is all the same as if they already had what they ask. By such a certainty of being heard is their prayer accompanied. The ground of this certainty, according to the Apostle, is this: that they obey the commands of God, and, -- as he more exactly defines it, -- do those things which are well-pleasing in his sight; that is, what is truly good, what appears such in the sight of a holy God. This has reference not merely to the external act, but to that also from which alone the practice of righteousness in external acts derives its true significance, the disposition of heart from which the act proceeds. It must be a disposition corresponding to the divine law, such an one as God desires, well-pleasing in his sight; one which has God for its end and aim, which has no object but his glory. It is clear, therefore, that the connection of prayer with the christian life as a whole is here presupposed; that prayer is not something isolated and distinct from the rest of the life, but proceeds from the same holy disposition which governs the whole life, and expresses itself in every action. In order that the whole life may be of the truth, it is necessary moreover that this disposition, this direction of the spirit towards God, since it proceeds from fellowship with Christ, should in every work show itself as something derived through him.

What we have now said removes an objection, which, without a more careful consideration of the words, might arise from the unconditional promise that every request shall be heard. For the object of prayer might be something, which would not really promote the salvation of him who desires it; something not in harmony with the councils of God's universal government. Shall aught therein be changed by the caprice of man? But this difficulty is at once relieved when we contemplate prayer in the connection here presented, prayer as proceeding from the whole filial relation to God, from the disposition which determines and controls the whole life. This is no other than the spirit of filial submission to God, of concord between the human and divine will. The condition, which is afterwards expressly insisted on by the Apostle, follows of itself from this connection. Prayer too can be reckoned among the things well-pleasing to God, only so far as submission to his will accompanies every request; and. hence the absolute promise that it shall be heard. Moreover, a relation so intimate of believers, to God as their Father is presupposed, that from the same fellowship with him in which their whole life has its root, proceed also their prayers. The believer prays, in fellowship with Christ, for that which Christ himself would have prayed for in his place; for that which the spirit of Christ, in moments of peculiar spiritual elevation, discovers to him as suitable, and impels him to ask. The same God, who through his Spirit inspires the prayer, grants also the fulfilment of it. All has its source in the same reference of the life to God. This is what Christ designates as prayer in his name; and the hearing of such prayer is therefore promised unconditionally.