1 John 5:13–15

1 John 5:13 — "These things I have written… that you may know you have eternal life"

The phrase "these things I have written" (Greek: ταῦτα ἔγραψα) is a formal epistolary conclusion, echoing the programmatic purpose statement of the Fourth Gospel (John 20:31), to which this letter is theologically inseparable. John's entire letter — its tests of authentic discipleship through love of the brethren, obedience to the commandments, and confession of Jesus as the Christ come in the flesh — has been building toward this declaration of certainty. The verb εἰδῆτε ("that you may know") is in the perfect-tense subjunctive, implying not a momentary flash of assurance but a settled, enduring knowledge. This stands against the Gnostic tendency John combats throughout the letter: the false teachers claimed a superior, hidden gnosis, a secret knowledge of God. John counters with the bold claim that true knowledge — certain, saving, and accessible to ordinary believers — is possession of eternal life through faith in the Son of God.

The phrase "in the name of the Son of God" is loaded with Johannine theology. "Name" in the biblical world does not mean a label but the very person, identity, and authority of the one named. To believe "in the name" is to commit oneself to the entire revealed reality of Jesus as the divine Son, the one sent by the Father. Eternal life (ζωὴ αἰώνιος) in Johannine thought is not merely a future reward but a present reality — the very life of God communicated to the believer now through the Spirit (cf. John 17:3). The phrase "that you may continue to believe" signals that assurance of salvation is not static or unconditional; it is held within persevering faith. The certainty John offers is not the Calvinist doctrine of unconditional perseverance, but the Catholic understanding: assurance grounded in God's fidelity, sustained by ongoing faith, love, and sacramental life.

1 John 5:14 — "This is the boldness… that if we ask anything according to his will"

Parrēsia (παρρησία, translated "boldness" or "confidence") is a rich Greek term drawn from the civic context of Athens, where free citizens had the right to speak openly before the assembly. In the New Testament, it is transformed: the believer's parrēsia before God is the privilege of adopted children speaking to a Father. This boldness is not the result of moral achievement or spiritual elitism; it flows from the relationship established by the Son. John anchors this confidence in a crucial qualification: prayer must be "according to his will" (kata to thelēma autou). This is not a rhetorical escape clause that deflates the promise; it is its very foundation. The divine will is not an arbitrary barrier between the petitioner and God, but the very ground on which true prayer stands. To pray according to God's will is to align one's desires with the Father's purposes — a deeply intimate act, not a resignation.

1 John 5:15 — "We know that he listens… we know that we have the petitions"

John doubles down with a logic of confident inference: if we know God hears us (a fact already established in verse 14), then we know we already possess what we have asked. The verb echomen ("we have") is in the present tense — not "we will receive" but "we have." This is the eschatological logic of Johannine theology: because the eternal future has been inaugurated in Christ, petitions offered in accordance with God's will are already "held" in the reality of God's gracious response, even before their visible fulfillment appears. This is not magical thinking but theological trust — the petitioner participates in God's own knowing of what is good.

Typological and Spiritual Senses

Typologically, John's assurance echoes Israel's liturgical confidence in the Psalms, where the one who approaches the Temple is assured of being heard (cf. Ps 5:3; 34:15). The "boldness" of Christian prayer fulfills and surpasses the High Priest's once-yearly entry into the Holy of Holies (Heb 10:19–22): in Christ, every believer enters the divine presence at any moment. The "name of the Son of God" in which eternal life is assured recalls the Covenant Name (YHWH) given to Israel — now fully revealed as trinitarian and personal in Jesus Christ.

Catholic tradition brings a distinctive and rich lens to this passage on several fronts.

On Assurance of Salvation: The Council of Trent (Session VI, Canon 16) carefully distinguishes between the certainty of hope — which every Catholic may and should possess — and the kind of absolute, infallible personal certainty of one's own final perseverance that the Church does not teach. John's language perfectly fits this Catholic nuance. His assurance is objective: rooted in the Son's name, not in introspection. The Catechism of the Catholic Church (CCC 2005) teaches that "since it belongs to the supernatural order, grace escapes our experience and cannot be known except by faith." We can know we have eternal life — as John insists — through faith, not through a private revelation of our predestination.

On Petitionary Prayer: The Catechism devotes an extensive treatment to petition (CCC 2629–2633), identifying it as "the form of prayer most immediately associated with our creatureliness." CCC 2740 directly echoes 1 John 5:14–15 in commenting on the Lord's Prayer: "The prayer of Jesus teaches us to will as he does: 'Not my will, but yours be done.'" St. Augustine, in his Letter to Proba (Ep. 130), argues that all authentic Christian prayer is an ordering of desire toward God's will — we ask for many things, but beneath each petition lies the one true prayer: "Lord, give us yourself."

St. Thomas Aquinas (Summa Theologiae II-II, Q.83, a.15) addresses why God wills that we petition him if he already knows our needs: prayer is not to inform God but to exercise and deepen the believer's trust, and to prepare the soul to receive what God is already disposed to give. This precisely illuminates verse 15's present-tense confidence: the petitions are already "ours" in God's eternal intention; prayer makes us capable of receiving them.

On the Name of Jesus: The Catechism (CCC 2666) calls the name of Jesus "the heart of all Christian prayer." The repeated invocation of "the name of the Son of God" in this passage is not rhetorical flourish but theological bedrock: it is the name by which we are baptized, the name in which the Eucharist is offered, and the name that constitutes the Church's identity and authority in the world (Acts 4:12).

Contemporary Catholic life is marked by two opposing temptations in prayer. The first is anxiety-driven bargaining — treating prayer as a transactional technique whose "success" is measured by whether God appears to comply with our specific requests, and whose "failure" produces doubt about God's existence or care. The second is a vague spiritual passivity — assuming that because God knows all things, earnest petition is somehow redundant or even presumptuous.

John dismantles both errors. Against anxious bargaining, he insists that the ground of confident prayer is not the intensity of our asking but the name of the One we address — the Son of God who has already secured eternal life for us. Against passivity, he insists on the reality and fruitfulness of specific, bold petitions made in genuine alignment with God's will.

For the Catholic praying today, this passage is a warrant to bring concrete requests — for healing, for a wayward child, for vocational discernment, for peace in conflict — before God with parrēsia, a free-citizen's boldness. The practical discipline this passage calls for is the daily formation of desire through Scripture, the Liturgy of the Hours, and the Eucharist, so that what we ask increasingly conforms to what God wills. Pray boldly. Pray specifically. And allow the act of prayer itself to reshape what you most deeply want.