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1Jn_5:3 refers to the last two ideas, which were simply mentioned co-ordinatively, and expresses their unity: αὕτη γάρ ἐστιν ἡ ἀγάπη τοῦ Θεοῦ ] αὕτη is explained by the following ἵνα .
ἐστίν is to be kept in its proper meaning, though ἵνα follows; the paraphrase: “it brings this with it, it includes the endeavour” (de Wette), weakens the thought; ἵνα states the import of the ἀγάπη τ . Θεοῦ , to the realization of which it is directed. Quite incorrectly Grotius takes ἡ ἀγάπη metonymically for: ostensio dilectionis.
καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν is connected with the preceding as a new idea; βαρεῖαι = “heary, as an oppressive burden;”[295] comp. Luk_11:46 : φορτία δυσβάστακτα , and Mat_11:30 : φορτίον ἐλαφρόν . It is grammatically incorrect to explain βαρεῖαι : “difficult to fulfil” (Ebrard). The idea is, indeed, expressed absolutely, but from the confirmation that follows in 1Jn_5:4 it is evident that the apostle meant it in special reference to those who are born of God.
[295] Spener: “We are to understand the heaviness of a burden that is so oppressive that one cannot bear it, that is, painful.” Calovius: “dicit ea non esse gravia, quia non aggravant, aut instar molis onerosae praemunt renatum.” The commandments of God, as the demands of His love on man who is made after His own image, cannot be grievous to the latter; if, however, they are so, that is because man has departed from his original relationship to God; to the believer they are not grievous, because as the child of God he has gone back to the original relationship of love to God.