Kenneth E. Yoder
1 John 5:1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him a/so that is begotten of him.
2 By this we know that we love the children of God, when we love God, and keep his commandments.
3 For this is the love of God, that we keep his commandments: and his commandments are not grievous.
I thank God for the book of 1 John. It clearly distinguishes between a true and a false claim to love God. Many claim to love God. However, the word love has become perverted and twisted. It has developed into something which is not holy. Love ought to be holy. Love ought to be grounded in obedience to God and on principles of holiness. Romans 12:9,10 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectionate one to another with brotherly love; in honour preferring one another. The expression, let love be without dissimulation, means let your love be genuine and without pretense. The expression, abhor that which is evil; cleave to that which is good, implies that love needs to be monitored by moral discrimination. We ought to discern what is morally right and cling to it. A person can hold firm moral convictions and also have a deep love for others. We can render faithful obedience to God and love our Christian brother intensely.
In I John 5:1 the expression, everyone that loveth him that begat loveth him also that is begotten of him, brings out that one who loves God will love his Christian brother also. Those who do not love their brother give evidence that they do not love God. This passage is a continuation of the previous chapter.
I John 4:20,21 If a man say, I love God, and hateth his brother, he is a liar for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, that he who loveth God love his brother also. Anyone who claims that he loves God and doesn't love his brother is a liar. Your claim to love the invisible God while you do not love your visible brother is false. John wrote: for this is the love of God, that we keep his commandments. He meant that obedience constitutes evidence of loving God. In the first and second chapters the Apostle John described some characteristics of genuine love of God. Let us briefly review them.
First, if we are going to have fellowship with God then we must walk in the light, (1 John 1:6-7 KJV) If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.). It is only in the searching light of God's presence that we can be in fellowship with Him. The presence of that light brings us into such a relationship to God's holiness that it shows up every motive that is unholy in us. It automatically exposes the sins that we must forsake to enjoy fellowship with God.
Second, John said that anyone who claims that he loves God and doesn't keep his commandments is a liar, (1 John 2:4 KJV) He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.).
Third, John said anyone who claims to abide in Christ ought to walk as Christ did, (1 John 3:6 KJV) Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.).
Fourth, John said that if anyone claims that he is in the light and hates his brother, he is in darkness, (1 John 2:9 KJV) He that saith he is in the light, and hateth his brother, is in darkness even until now.).
In our present text we have yet another test of the genuineness of any claim to love God, (actually it is an amplification of the others). In the second chapter John said, He that saith, I know Him, (one who claims to know God) and keepeth not his commandments, is a liar, and the truth is not in him, (I John 2:4). Anyone that makes a claim to know God and does not keep his commandments is a liar. That means that his claim is not true. He does not know God at all. This truth is stated in the negative form in this verse. In our present text (I John 5:3) the same truth exists in the positive form. This is the love of God, that we keep his commandments. It is the positive way of saying what he had previously stated in the negative form. Obedience to God's commandments is what constitutes, or furnishes evidence that we love God. Most of you who are reading this article have studied the Bible. Therefore, you know as well as I do that obedience to God's commandments is the evidence above all others that is held up in the Word of God as the proof that we actually love God. The one supreme evidence (not only to an outside observer but to one's own heart) that he loves God is the fact that he keeps God's commandments. John added a further thought that I believe comes closer to the heart of the matter. Not only do we keep God's commandments but His commandments are not grievous. That addition takes us a step further, doesn't it? It takes us a little deeper. It expands the matter beyond mere outward obedience. We never genuinely obey God's commandments unless we obey them in spirit. To obey them merely in the letter is not true obedience in the Scriptural sense.
I have heard people say within the recent past that they have lived under bondage for several years. They were referring to the various restrictions, restraints and standards of holy living. They confess that they have always felt in bondage, and that they have obeyed these only for the sake of fellowship. I have thought deeply upon these confessions. In fact these statements are what caused me to publish this article, if what they confess is true, that they felt in bondage when required to obey, then it follows, that God's commandments were grievous to them. This should not be true of any Christian. True freedom is enjoyed by those who love and obey God.
Let me ask you a question about the Apostle John. It is a frequently raised objection against those who demand obedience to the moral law. Was the Apostle John a legalist because he demanded that Christians must keep God's commandments? In the opinion of many, his teachings would be considered legalism today. I believe you are aware that it has become fashionable, to ridicule holiness as legalism. Some ridiculous and damaging charges are being made against the most faithful men the church has. I admit there are some legalists among us. Anyone who is aware of the conditions that exist will agree with that statement. The church has suffered some from legalists, but this is not her most serious problem or danger. It has become fashionable and popular to preach against holiness lifestyles by referring to them as the traditions of men. This condemnation has an emotional appeal, doesn't it? The war cry has become, "Down with the legalist." They claim that the legalist (those who put stress on living right, dressing right and avoiding certain dangerous activities) often are hypocrites themselves. That may be true in some cases. Nevertheless, that is not a valid reason to cease to demand that Christians live right, dress right, and avoid every practice that hinders progress in holiness. I realize that a person can comply with outward holiness and have nothing within in his heart. Nevertheless, there cannot possibly be anything wrong with complying with the outward standards of holiness. My point is that the idea of strict morality and conscientious holiness is ridiculed. When you demand that people must keep God's commandments they often will accuse you of being a legalist.
Some consider the very idea that a preacher has authority to command as oppressive legalism. Many believe that when you begin to command people to obey God that you destroy the freedom of love. Love is something that is spontaneous and voluntary. These believe you crush the freedom of love when you command people to obey God. To command a person to obey God does not crush the freedom of love, because obedience is the expression of love. The word command means to order or demand. It means to tell people what to do. We live in a generation that considers a faithful preacher who exercises his authority to command as oppressive. I am talking about the Scriptural authority that every faithful preacher has. Preachers have the right to command and expect you to do what God says! Some consider that to be oppressive legalism. Many want a preacher who preaches without expecting nor demanding obedience to God's commandments. I realize that this authority has been abused, but the New Testament does endorse a preacher's authority to command. Paul wrote to Timothy in I Timothy 4:11 These things command and teach. Paul had given Timothy a series of instructions to deliver to the church. Paul directed him to command or charge the church to be careful to obey those instructions. This charge is repeated several times in Paul's writings. I Timothy 5:7 And these things give in charge, that they may be blameless. I Timothy 6:2b These things teach and exhort. II Timothy 2:14 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Titus 2:15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee. Let me illustrate this point by an example from the Apostle Paul's second letter to church of the Thessalonians. II Thessalonians 3:4 And we have confidence in the Lord touching you, that ye both do and will do the things which we command you. Paul is expressing his confidence in the church that they are and will continue to obey what he has commanded them. The language implies that they were already carrying out Paul's commands. II Thessalonians 3:6-12 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. For you yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: Not because we have not power, but to make ourselves an ensample unto you to follow us. For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. The moral issue is one that involves the financial responsibility of each member of the church to provide for themselves and his own family. The problem is one of laziness and idleness. This was an issue that Paul felt strongly about. I Timothy 5:8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.
Notice the authority with which Paul speaks to the Thessalonians. We command you, brethren, in the name of our Lord Jesus Christ (verses 6 & 12). This asserts that his command has the authority and sanction of the Lord, Himself. This is one of the most powerful forms of moral compulsion possible. This indicates how seriously Paul viewed this matter. In verses 7 through 9 Paul appealed to his own example of diligence as a pattern for them to follow. Ye ought to follow us: for we wrought with labour and travail night and day. In verse 10 Paul reminds them that he has given them an explicit command about their responsibility to provide for themselves. We commanded you, that if any would not work, neither should he eat. This implies that Paul did not merely mention the need to be self-sufficient, but he gave definite instructions about the need to work and to provide for one's material requirements. Paul is quoting what he taught them when he was present with them. This commandment was not directed at those who were unable to work but to those who refused to work. Paul is not referring to one who is retired, laid off, in between jobs or in training. What he had reference to is able bodied people who have an opportunity to work but refuse to work. Those who refuse to work should not be allowed to eat. So, do not feed lazy or idle people who are unwilling to work. This we commanded you, that if any would not work, neither should he eat.
This passage should illustrate my point, there is such a thing as authority to command. I mean authority to command people what God has commanded in His word. God's commandments must be taught before they can be obeyed. The only way you and I can ever know what pleases God is to know what His laws command. Most preachers have ceased to probe the conscience of the church with the moral law or the commandments of God. There has been a letting down of the requirements of holiness. This has resulted in moral ignorance and great darkness. I do not know how to say this in a non-offensive way but the ministry and the church have neglected a deep study of the Bible. Many do not really know what the moral law requires, because of this neglect. I repeat, many preachers have quit probing the conscience of the church with the moral law. To attempt to preach the Gospel without teaching the moral law will result in a lack of moral discernment. Very shortly people will not know their right hand from their left hand, in moral matters. They will not know the difference between the holy and the unholy, nor the clean and the unclean.
The Bible teaches that one of the responsibilities of the priesthood was to show the difference between the holy and unholy and between the clean and unclean, (see Leviticus 10:10,11). The true Gospel is not preached where obedience to God's moral law as the only rule of life is not insisted. Often preachers are praised for being tolerant and broad-minded. They are praised for a stance that they ought to be despised for. We need men of God who thunder forth the law of God to awaken to conscience of the people.
Let us return to I John 5:3 For this is the love of God, that we keep his commandments: and his commandments are not grievous. This expresses the heart of the matter. Love finds its natural expression in doing what pleases the one that is loved. It is not only its natural expression but an essential element of love to do what pleases the one who is loved. In the context of our love for God, our happiness comes from pleasing Him, whom we love supremely. This constitutes our greatest joy. There is such a thing as loving God supremely, and experiencing the highest form of enjoyment possible to man, by pleasing Him. A Christian's pleasure comes from pleasing God! In that short statement, is what loving God is all about.
How are we going to discover what pleases God except from his law? Without the written revelation of God's moral law we could never answer the question: "What should I do or what should I refrain from to please God?" Without God's moral law, we would be in the dark of what pleases or displeases Him. Those who love God are those who seek to please God, therefore obedience to God's commandment is not a grievous practice. John said, "God's commandments are not grievous." The word translated grievous, means something that is heavy or burdensome. A heavy burden that is grievous to bear. The idea is not that it will always be easy to obey God's commandment because it is not. What it means is that though it is not always easy to obey, it also is not irksome or tedious drudgery. Obedience may be difficult because of the circumstances but it can also be the delight of one's heart to please God.
There are several reasons obedience to God is not grievous. Romans 7:12 Wherefore the law is holy, and the commandment holy, and just, and good. The commandment is holy, just, and good. Holy means it contains the standard of pure righteousness. Just means it is fair. Good means it is for our good, our welfare or our best interest. The moral law of God was never depreciated by any author of the Bible. God's law is always honored end magnified.
Again, why is God's law not grievous? First, because it is reasonable. God is wise and His law is reasonable. There is always a good reason God requires or forbids something. As an example, there is a rational reason God forbids us to read or watch pornographic material. It is because it arouses sexual passion for the wrong purposes. Is God a kill-joy? NO! God created those passions. The reason God forbids the arousal of sinful passions is to keep us from adultery, fornication and other sexual sins. There is always a good reason for God's commandments.
Second, God's commandments are Just. God's commandments are not beyond our ability to obey. Many would disagree with that statement, but it is necessarily true as a matter of justice. The moral law of God would not be just, if it was impossible to obey. Jesus condensed all the commandments into two brief statements. Matthew 22:37-40 Jesus said unto him, Thou Shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets. The implied language of these commandments limit them to one's ability. Each of us is commanded to love God with 'Thy heart, all thy soul and with all thy mind", (with the strength or ability that one possess). God's law therefore is not oppressive nor severe. It is just.
More importantly though God's commandments are not grievous because we love Him. God's commandments do not crush the freedom of love but give opportunity for expressing it. The phrase, His commandments are not grievous, does not mean that they are not exacting or demanding because they are. Deep love for God removes the oppressive and grievous concept from obeying God. To whom is God's commandments a straight-jacket? Certainly not someone who loves God supremely.
Before I close this article I want to make a few remarks about legalism in the interest of fairness and balance. There is such a thing as oppressive legalism. Legalism elevates the traditions of men to a place of authority equal to God's law. The Pharisees were legalist because they elevated their traditional teaching in such a manner. They literally added thousands of traditional rules to the basic commandments of God. This was burdensome and grievous to bear. Matthew 23:4 For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. This refers to the burden of legalism that the Pharisees placed upon the people. Matthew 23:23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Another tendency of legalism is to emphasize the lesser requirements to the exclusion of the weightier matters. In the 15th chapter of Acts the Apostles and Elders who attended the Jerusalem council desired to lay no greater burden on the people of God than was necessary. Peter warned in the 10th verse, Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear.
The collective wisdom of the council is summarized in the 28th verse, for it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things? God never intended us to be burdened with the unnecessary and nonessential rules of men.
Let me close with a few remarks in summary. First, if you genuinely love God you will delight in keeping his commandments. Second, one cannot know what pleases or displeases God but by the written revelation of His law. Third, narrow-minded legalism that adds unnecessary rules to God's law is to be avoided. Fourth, our present danger is not living too stringently but too loosely. I only know a few legalist, but I know many compromisers. Our real dangers lie on the side of compromise not legalism. *END*