Having stnrted the thought of aesumnce, John emphasizes it by putting forward tho cnlamitoneaess of its opposite. If our heart condemn us, i.e. if, from the presence of unloving feelings and from other evidences, we do not have good ground for thin kin~ that we have yet come into a covenant relationship to God, then our case is bad. We h11ve not only self-condemnation-con~cience turned against ourselves-but we have something worse. God is greater than our heart in this sense, that he has made it with its power of judgment upon ourselves. Conscience is only his legate; we must think of the great God himself pronouncing judgment upon us, and his judgment is more efficient than ours. We have but a. limited knowledge even of ourselves. If with that limited knowledge our j1tdgment is condemnatory, what mast the juilgment of God be? He ha.H more to proceed upon; for he knoweth all things-things that ha,e farlecl from our mind, things in the depths of our heart beyond our own power of clear discernment. This clear condemnation of ourselves, involving the weightier and more terrible condemnation of God, is not to be ta.ken a.s equivalent to want of assurance, which only goes thus far-that the evidences do not warrant a. clear judgment in our favour. This want of assurance, which not a few Christians have, is a pair,ful state, which should stimulate to a laying firm hold upon Christ, in whom all our interests a.re secured. (2) Bliss of a heart that does not condemn, "Beloved, if our heart condemn us not, we have boldness toward God." In view of his now stating their case and his own case, he calls them "beloved." We look into our hearts, and, with an honest desire to know the truth, we cannot come to the conclusion that we stand in an uncovenanted relationship to God. With the traces that there are of sin, there would seem to be also traces of a work of grace going on in the heart. This may not amount to full assur- ance; but, in so far as it is present, we do not need to look up to God with fear. We are conscious of having the justifying judgment of God, of being children of God; and we caD look up with holy boldness to our Father. 2. Privilege of being heard. "And whatsoever we ask, we receive c-f him, because we keep his commandments, and do the things that are pleasing in his sight." ODe form which our boldness takes is askin[J, We are full of wants; and it is natural for us, in the consciousness of our sonship. to express our wants to our Father. We go upon the ground of our covenant relation- ship in pleading. "Preserve my soul; for I am holy: 0 thou my God, save thy seTvanf that trusteth in thee." "Wilt thou not revive us again, that thy people may rejoice in thee?" We ask not always with the full knowledge of what we really need, but with the reservation that respect may be had by God to our real need. And whatso- ever we thus as!::, we receive of him, Re constantly blesses us out of his boundless stores. There is a ladder of communication between us and heaven, upon which the angels of God ascend and descend. We are heard, not apart from obedience. " If I regard iniquity in my heart, the Lord will not hear me." We must be conscious of an honest intention to bring our life into agreement with our prayers. It is only when we keep his commandments and do the things that are pleasing in his sight, that we have that boldness in asking which God rewards. .Added explanation. "And this is his commandment, that we should believe in the Name of his Son Jesus Christ, and love one another, even as he gave us commandment," He would leave no doubt as to w!:iat he means. 'rhe commandment is one in two parts. The first part of the commandment is that we believe in the Name of his Son Jesus Christ. '!'his may be said to be his full Name. He was the historical Jesus, who stood in an essential relation- ship to God as his Son, and was sent forth to do his saving work. That is the blessed import of the Name here given to our Lord. His nature has thus been declared; and what we are commanded to d;) is to trust in the Name. We are, as sinners, to trust in the Name of him who has gloriously wrought out salvation for us. And what a Name to trust inl Not the name of one who can love a little, and can have no saving merit to transfer; but the Name of him who manifested the infinite desire of God for our salvation, and, in labour and in hiding of the Father's face, acquired infinite merit for transference to us. The second part of the commandment follows on the first. It. is loving one another, and the manner is added (as comruanded by Christ)-which is loving one another as he has loved us (John xv. 12). He in whom we trust commands in accordance with his own nature, commands in accordance with his own e111mple. We cannot trust in him and not love; and thus there is virtually one commandment. 3. Privilege of commiinio11. "And he that keepeth his command- 102 TTrn FIRST EPISTLE GENERAL OF JOHN. [en, 1v. 1-21.
ments a bideth in him, and he in him." The apostle here recurs to the koy-noto of the E1,istll'. When, trusting in Christ, we love one another, we keep the way cle~r for communion with God. Transition to a new section. " And hereby we know thnt he abidcth in us, liy the Spirit which he gave us." The pledge of communion i~ possession of the Spirit, which is unfolded in the following pl\ragraph.-R. F,