1 Whosoever believeth that Jesus is the Christ is begotten of God : and whosoever loveth him that begat loveth him also that is begotten of him. 2 Hereby we know that we love the children of God, when we love God and do his commandments. 3 For this is the love of God, that we keep his commandments: and his commandments are not grievous. 4 For whatsoever is begotten of God overcometh the world: and this is the victory that hath overcome the world, even our faith. 5 And who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

In these brief, beautiful phrases we are facing the great, molding thoughts of the epistle. Here the life imparted by God to his children is tested by righteousness, by love, and by belief. Here, also, appears the close relation between these three elements of the Christian life; love is shown by righteousness, and righteousness is secured by faith. Here, as in no previous paragraph, the way of keeping God's commandments, the way of overcoming the world, is pointed out; here we are shown how righteousness may triumph over sin.

We should notice, however, what Is said of belief and of love. The former is mentioned as an absolute proof that one is a child of God: "Whosoever believeth that Jesus is the Christ is begotten of God." Here the term ''Christ" refers not only to the redeeming work of Jesus, or to his "anointing" by the Spirit of God for that work, but, more specifically, to his divine nature; it has its parallel in the last phrase of the fifth verse: "Jesus Is the Son of God." One who does not so believe Is not a child of God, and has no right to the name of Christian; for to deny this truth is to manifest the Spirit of antichrist. However, it Is of comfort and cheer to the humblest Christian to be assured that a real, Intelligent belief In Christ as the Son of God Is a positive proof of being a child of God.

As to love, John here suggests that It is also a natural expression of the new life Imparted by God; and he fixes the thought again, as in the previous chapter, upon the fact that love to God and love to man are inseparable: "Whosoever loveth him that begat loveth him also that is begotten of him." It will be but natural for the child of God to love the children of God; this is but the instinct of the new birth. John adds, however, what is of vital importance, and what until now he has not stated with such clearness, namely, that love to man must be regulated and characterized by love and obedience to God: "Hereby we know that we love the children of God, when we love God and do his commandments." That is, we know that our love is of the right kind, we know that it is truly love, we know that the sentiment is worthy of the name, when it is in accord with love to God and submission to his will. There is much that is called by the name of love which is purely selfish, even sinful. It is well for us to be reminded that love must be tested by righteousness. As John had previously stated that love to God is inseparable from love to men, so here he is insisting that love to men is inseparable from love to God, and that love to God is expressed in doing his will : "For this is the love of God, that we keep his commandments."

Thus John reaches the heart of this paragraph, as he mentions the "commandments" of God. He has spoken of belief and of love; he now treats of righteousness and its possible triumph. "His commandments" he affirms, "are not grievous." They are not too hard to obey; they are not unreasonable in their demands; for he gives the grace needed for their fulfillment. Of course difficulties are involved; effort is required; John does not deny this. Any man who resolves to obey God will have continual apposition. "The world" does not love God or his commandments; its maxims, its principles, its ideals, its spirit, are all contrary to his will. For the Christian, conflict is certain; but victory is likewise assured; the divine energy imparted by God is mightier than the power of the world: "For whatsoever is begotten of God overcometh the world." The weapon which secures the victory is faith. For the believer, the triumph is regarded as already won: "and this is the victory that hath overcome the world, even our faith." This is true potentially, and in principle, but practically the battle must be fought out in daily experiences. When one has put his trust in Christ he is once and for all on the side of victory; but as the unbelieving world continually assaults him, he must continually depend upon Christ for strength and for triumph. It is of interest to notice that this is the only place where the word "faith" is found, not only in this epistle but in all the writings of John. The verb "believe" is frequent. Possibly it may be the purpose of John to call attention to the object of "faith" or to the content of belief, for he at once adds: "And who is he that overcometh the world, but he that believeth that Jesus is the Son of God." It does matter what one believes relative to Jesus Christ; yet moral victory is secured not by the acceptance of certain truths about Christ, but by a definite act of faith in which the whole being is committed to him, in obedience and trust and love.