Today’s New Testament reading brings together many themes and principles: for the basis of our Exhortation, we shall consider some of them in turn.
THE LOVE OF GOD DEFINED
Sometimes the concept of Love is set against obedience to laws. Hence it is argued that we need love and compassion, rather than “legalism”. But against this, we see a definition of love in this chapter of 1 John:
“by this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep his commandments: and his commandments are not grievous … (1 Jno. 5:2-3).
Notice the definition that is given here: “this is the love of God, that we keep his commandments”. So, against the cries of “legalism” by those who prefer not to observe laws, the love of God is defined by the keeping of commandments. If we love God, we will desire to do those things that he commandments to do. But his commandments “are not grievous”. This contrasts with the Pharisees, who really were guilty of legalism:
“all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say and do not. For thy 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” (Mat. 23:3-4).
By contrast to Messiah’s commandments, which “are not grievous”, the traditions and laws of the Pharisees were heavy burdens – burdens which they would not lift a finger to help with. So the Lord exhorted:
“come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly of heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Mat. 11:28-30).
His requirements are not oppressive, and the burdens that we bear are things that the true disciples do help each other with: “bear ye one another’s burdens, and so fulfil the law of Christ” (Gal. 6:2). It is necessary to obey “the law of Christ” therefore, but we can help one another to do so.
THE VICTORY
The apostle continues: “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith” (1 Jno. 5:4). Faith, then is the basis of our victory in Christ. If we endeavour to follow Messiah in carrying the burden of his cross (Lu. 14:27), sin will not keep us out of the Kingdom – but lack of faith might. It was through lack of faith that a whole generation of Israel were excluded from the land, not sin: “so we see that they could not enter in because of unbelief” (Heb. 3:19). Faith is the power than can save us, and it is upon the basis of our faith or lack thereof, that we shall be judged by Messiah when he comes again. For the faithful, “then shall be brought to pass that saying that is written, Death is swallowed up in victory … but thanks be to God which giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:54-57).
This victory will “overcome the world”. This demonstrates that “the world” is something that needs to be overcome! “all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever” (1Jno. 2:16-17).
Because all that is in the world centres around the lusts of men rather than honour to the Father, it is written that “whosoever therefore will be a friend of the world is the enemy of God” (Ja. 4:4). Those who are the children of light must not mingle themselves with those who dwell in darkness: “.. have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph. 5:11). Again, “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you” (2 Cor. 6:17). Those who wish to share the victory of Christ therefore, must war the same warfare as he, “Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Cor. 10:5). Then, we will join Paul in exclaiming: “thanks be to God, which giveth us the victory though our Lord Jesus Christ” (1 Cor. 15:57).
WATER AND BLOOD
The Apostle continues:
“Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood …” (1 Jno. 5:6).
The Lord Jesus Christ then, “came by water and blood”. But what does that mean? It is perhaps not coincidental that his ministry began with water, and ended with blood. Matthew 3 describes how Messiah came into the world (Heb. 10:5), and began his ministry:
“And Jesus when he was baptised, went up straightaway out of the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Mat. 3:16-17).
This was “when he cometh into the world” (Heb. 10:5), and was made known to Israel.
His work then, began with water, and an anointing of the Holy Spirit, as John described: “And it is the Spirit that beareth witness, because the Spirit is truth” (1 Jno. 5:6).
But the end of his ministry was “with blood”. Thus, in the privacy of an upper room, he declared to his disciples who ate and drank in fellowship with him: “… drink ye all of it; for this is my blood of the New Testament, which is shed for many, for the remission of sins” (Mat. 26:27-28).
It is interesting to notice in connection with this, that the inauguration of the Levitical priests was also associated with water and blood:
“Moses said unto the congregation, this is the thing which Yahweh commanded to be done. And Moses brought Aaron and his sons, and washed them with water …” (Lev. 8:6).
And then we read of the slaying of “the ram of consecration”:
“And he slew it, and Moses took of the blood of it, and put it upon the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the toe of his right foot …” (Lev. 8:23).
The consecration of the Lord Jesus Christ, then, was by water and by his sacrificial blood. By both of these, he was prepared to be a High Priest after the order of Melchisedec, able to save his disciples “to the uttermost”, as he is the possessor of eternal live.
There is another aspect of the Water and Blood: after the Master expired upon the tree, the soldier came and plunged his spear into Jesus’ side:
“one of the soldiers with a spear pierced his side, and forthwith there came out blood and water …” (Jno. 19:34).
Reference to the pouring out of blood and water then, is closely emblematic of the laying down of Messiah’s life for his friends. It was the piercing of his side that demonstrated the death of Christ for all to see, as it is written:
“they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn” (Zech. 12:10).
ETERNAL LIFE IN CHRIST
Salvation can only come through faith in the True Jesus Christ: “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). For those who abide in the doctrine and faith in Christ, their salvation is guaranteed. Messiah taught a parable of two ways: the broad way that only leads to death, and the narrow way that only leads to life (see Mat. 7:13-14). Which destination we ultimately arrive at is wholly dependent upon which way we choose to walk along. If we choose the easier, broad way, it is guaranteed that we will be led to destruction. But by the same token, if we choose the narrow way, though it be traversed by only a few, again there is a guaranteed destination. Those who utilise the key of knowledge to unlock the gate and gain entry, will be led along their journey of life to a place of glory and life. So John continues:
“this is the record, that God hath given unto us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son hath not life. These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God” (1 Jno. 5:11-13).
There will be a resurrection of the just and the unjust (Acts 24:15), and a judgment will take place “… all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (Jno. 5:29, see also Dan. 12:2). But the certainty of the giving of life to the doers of good is so certain, that John speaks of it as if it were a present possession: “… that ye know that ye have eternal life”. Of course, those to whom John wrote did die, and are therefore no longer living: but they are only asleep in the dust of the ground, waiting for the great awakening. Their acceptance and salvation is not uncertain by any means: their hope is the source of stability in the turmoil of life, hence it is an “anchor of the soul, both sure and steadfast …” (Heb. 6:19). An anchor which is not sure and steadfast is of no use whatsoever! So it is with the hope of those who believe the true Gospel hope. So Paul spoke to the faithful at Colosse: “… for ye are dead, and your life is hid with Christ in God. When Christ who is our life shall appear, then shall ye also appear with him in glory” (Col. 3:3-4). This is the unshakable hope that Christ’s brethren have, and so they are those who “love his appearing” (2 Tim. 4:8). We look forward to that day with an earnest desire to be with the Lord, longing for the day of his coming.
HEARING PRAYER
Whatever adverse circumstance we are enduring in life, there is always the recourse to prayer. Taking the matter to the Lord, in the anticipation that His Wisdom will prevail in our situation. So John continues: “this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us: and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him” (1 Jno. 5:14-15).
But the Old Testament records the example of one who prayed, yet who was not heard. One who should have overcome the world, yet who was himself overcome by the world. We refer to the example of king Saul: “… when Saul enquired of Yahweh, Yahweh answered him not, neither by dreams, nor by Urim, nor by prophets” (1 Sam. 28:6). He had set himself against the ways of Yahweh, refusing to destroy the Amalekites, persecuting his successor, and destroying the priests. He was a man in which God took no pleasure, and was taken away in his wrath (Hos. 13:11). His purpose was to free Israel from the domination of the Philistines (1 Sam. 9:16), yet instead, he was defeated by them. Here is arguably the most desolate situation a man kind find himself in: facing certain destruction by his enemies, and having his prayers for deliverance unanswered, and unheard.
According to John, prayers should be “according to his will”. This means that we must know what the Will of God is, and endeavour to pray in accordance with it. The example of Messiah is again relevant here: “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Mat. 26:39). And “he went away the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done” (Mat. 26:42), and then he “prayed the third time, saying the same words” (Mat. 26:44). In Hebrews 10, the Lord is cited as saying “Lo, I come to do thy Will, O God” (Heb. 10:9), and this is what we see in Gethsemane: a gentle resignation to the doing of his Father’s Will, and not his own. Here is the supreme example for us to follow!
The Apostle continues:
“… and we know that the Son of God is come, and hath given us an understanding, that we may 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” (1 Jno. 5:20).
Our eternal salvation is bound up with knowing the only True God. The deities of other religions are as impotent to save as the idols of wood and stone that Israel of old worshipped. Even in so-called “christian” circles, the only True God is not worshipped, and neither is His Son: they instead prostrate themselves before a mythical triune god, which finds an existence only in their deluded minds. Our salvation depends upon recognising the God of Israel, and Jesus Christ his Son: “This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent” (Jno. 17:3). Again, the word of Yahweh through Jeremiah: “But let him that glorieth glory in this, that he understandeth and knoweth me, that I am Yahweh which exercise loving kindness, judgment and righteousness in the earth; for in these things I delight, saith Yahweh” (Jer. 9:24).
In our considerations today, we have covered much ground: we have examined the importance of having a love for God, which is shown by obeying the commandments of His Son. We have seen the faith which gives us the victory with Christ, the water and the blood which are emblems of Christ in his ministry and sacrifice, and the hope of eternal life through Knowing the only True God – by contrast to the idols of worldly thinking. And we have the example of Christ as our redeemer, who came to “do” the Will of God out of love for Him and his brethren. Let us heed the principles brought to our attention through 1 John chapter 5, knowing that our eternal redemption is bound up with which path we choose to walk along, and glorying in the knowledge of the Only True God.
Christopher Maddocks
