Born of God (1 John 5:1-5)

One of the happiest experiences occurs when a child is born. Often the first question that will be asked concerns whether or not the baby is healthy and several medical tests will show that is the case. Similarly, one of the happiest experiences for a church occurs when individuals profess to be converted – great joy is expressed by all who know the individual. Yet it is important to check on the spiritual health of the person who claims conversion because he or she will soon indicate whether or not the conversion was genuine. The Bible warns us about the possibility of temporary disciples – even Jesus himself experienced interaction with such when he was here on earth. This possibility had been mentioned in his teaching – for example in the parable of the sower, several different responses to the gospel are described. John, in these five verses, mentions infallible evidences of the new birth.

The significance of the term, born of God

A birth indicates a new beginning. The true Christian life has a beginning in the experience of every person who becomes a genuine disciple of Jesus. Their new life is not the expression of good intentions after disastrous choices (such as may occur when a person turns over a new leaf), nor is it our lifestyle as imposed by others such as when authorities insist on certain behaviour. Such responses are only different manifestations of the new life. The new birth is the commencement of a totally different type of existence.

A birth requires a set of parents.  The person who becomes a true disciple of Jesus has human parents and they passed on certain genetic features and other traits to their child. Sometimes parents pass on a religious bent to their child, but that is not the same as the new birth. The new birth involves the activity of another parent, God, who brings spiritual life and not mere religious notions into the life of a sinner. Whether that sinner was religious or not before conversion, he will show the evidences of spiritual life after conversion.

 A birth has the element of uniqueness written all over it, with many aspects of what takes place impossible to explain. Some details have medical explanations, but they are merely attempts to explain a process that is way beyond our understanding. Similarly, the new birth has the element of uniqueness written all over it, with many aspects of what takes place impossible to explain. Some details have theological explanations but they are merely attempts to explain what is way beyond our understanding. Who can explain why a particular person receives new life when she is ten years old and another when he is ninety years old? Who can say why some have a rough spiritual birth preceded by harrowing convictions of sin whereas others seem to glide into the kingdom of God? Why did Lydia and the Philippian jailer have such different experiences when they received divine life? The only one that knows the answer to such questions is God himself.

Yet while spiritual birth as its mysteries, the evidences of the presence of new life are straightforward, that is, they can easily be identified (we will say what they are shortly). Furthermore, these evidences are shared, that is, they are found in every true disciple of Jesus (note John’s use of ‘everyone’ in these verses). And these evidences can be seen, and since that is the case it means anyone can identify those who have new spiritual life. What are these evidences? Faith in Jesus Christ (v. 1); love for the heavenly Father and his family (vv. 2-3), and victory over the world (vv. 4-5).

1. Faith in Jesus as the Christ (v. 1)

In a survey that was done many years ago, it was discovered that many people imagined that the word ‘Christ ‘was the surname of Jesus – they thought his first name was Jesus and his surname was Christ. But Christ is not his surname. Rather it is the title of his work. We often see a sign which says Smith, Joiners or Smith, Builders. Similarly, when we see the words Jesus Christ, we should realise that the name ‘Jesus’ says who he is and the term ‘Christ’ indicates what he has done, is doing and will yet do.

Where does the term ‘Christ’ come from? It comes from the Greek equivalent of the Hebrew word translated Messiah. In order to know what Christ means, we have to discover what was predicted of the Messiah by the Old Testament writers. These predictions have been summarised by the roles of prophet, priest and king. We have lost aspects of the meanings of those roles because we no longer see them functioning today as they did in Israel in the Old Testament. Perhaps we will get a better idea if we replace them with teacher, helper and ruler.

Those rules are performed by the Messiah in our relationship with God. We were ignorant of God and needed one to teach us about him; we were detached from God and needed one to bring us back to him; we were in danger from other spiritual powers and needed one to protect us and to govern us on behalf of God. What happened when Jesus engages in those roles?

The person who has new life will listen to Jesus as the teacher who can describe God in great detail. These teachings are now recorded in the new Testament and there we discover that God is both full of love and completely just, we discover that he has a plan which has both a big story (the redemption of the human race) and individual experiences such as answered prayer and daily guidance. Those with new life love to be instructed by Jesus the teacher.

 The person who has new life depends upon Jesus for help. He depends upon him both in a big way and in innumerable small ways. The big way is connected to the work of Jesus on the cross. In addition, he will look to Jesus for sympathy and help for long as he is needed, which is every day. Such a person confesses, ‘I gladly depend on Jesus Christ.’

Again, the person who has new life submits to Jesus as King. He recognises both the power and authority of Jesus as the sovereign. His power guarantees the eternal protection of his followers. Recognition of his kingship also demands that his followers become his servants, fighting in his cause. The individual who looks to Jesus as king gladly says, ‘I delight to volunteer in his service.’

2. Love to the Father and his children (vv. 1b-3)

In an earthly family, it is natural for children to love their parents and one another. If they do not, then that family is dysfunctional and has lots of problems. In a sense, it is not difficult to love God, especially when we recall what he has done for us as sinners. We know that he will give us all things that we need for our spiritual journey. Yet we also know that at times we do not love all his people.

 The reason for lack of love towards another child of God is always in ourselves. At times, the original cause may be in an action done or a word said by the believer whom we are finding it hard to love. Yet we are responsible for our reactions, even when provoked. Still the sad fact is that usually the original cause of lack of love is in ourselves. How often as jealousy lifted its ugly head and conspired against another believer. How often has self-seeking led to attempts to destroy the good name of another believer! The easiest way to bring this about is to use the little word, but. ‘He has a good man, but…’

How can we know when we love the children of God? John goes a clear-cut answer: obedience to God’s commandments that flows out of love to him. John reminds his readers that it is not a difficult thing to obey the commandments of God. The Lord does not place heavy burdens on his people as far as the demands of his commandments are concerned. At times, he can place heavy burdens in providence, such as illness or disappointments. But there are no heavy burdens in the commandments he has given.

 John here is restating the same description that Jesus had given concerning God’s commandments: ‘Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light’ (Matt. 11:29-30). Jesus was contrasting the loving demands of God with the legalistic requirements of the Pharisees. Their rules were burdensome, whereas the commandments of God are liberating. The way for Christians to make progress is to obey the commandments of Jesus and to pay no attention to the legalistic, imprisoning notions devised by humans. This, of course, suggests a third way by which love is not shown to God’s people – going voluntarily into spiritual bondage is a denial of the spiritual freedom of the children of God. We should resist any attempt to bring any believer (ourselves or others) into spiritual bondage.

3. Victory over the world (vv. 4-5)

The third evidence of new life is spiritual victory over the world. But what does John mean by victory here? A clue is given in verse 5. There he says that victory is equivalent to doctrinal fidelity, in this case by continuing to believe that Jesus is the Son of God. That doctrine was under attack at that time, but they won the victory by adhering to the truth about Jesus. The world wanted the church to compromise on what it believed. Determination to stick to the truth is a sign of new life. A willingness to compromise doctrinal fundamentals is a clear side of the absence of new life.

What a person believes is important. There must be doctrinal accuracy. At the same time, doctrinal accuracy is of little value to a person if he is not a believer himself in Jesus. It is good to believe the truth about Jesus, but it is also essential that we believe in Jesus. Normally those who attend church services on a regular basis, especially if they have been brought up in the church, will confirm the truth about Jesus. Yet if they do not trust in Jesus, their correct understanding does them no spiritual good.

The lesson from the sermon tonight is to assess whether or not we have the three evidences of the new birth: (1) trust in Jesus, (2) love to God’s children and (3) the determination to fight the world when it attempts to get us to compromise regarding Jesus Christ.