If you know that he is righteous, you know that everyone who practices righteousness has been born of him.
Parallel Translations
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If you know that he is righteous, you know that everyone who practices righteousness has been born of him.
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Yf ye knowe that he is righteous knowe also that he which foloweth rightewesnes is borne of him.
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If ye know that he is righteous, know ye that he which doeth righteously, is borne of him.
Cross-references (27)
Passages linked to 1 John 2:29 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 3:3-5 Jesus answered him, “Most certainly, I tell you, unless one is born anew, he can’t see God’s Kingdom.” Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb, and be born?” Jesus answered, “Most certainly I tell you, unless one is born of water and spirit, he can’t enter into God’s Kingdom.
- 1 John 3:7 Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous.
- John 1:13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
- 1 John 5:1 Whoever believes that Jesus is the Christ has been born of God. Whoever loves the Father also loves the child who is born of him.
- 1 John 3:9-10 Whoever is born of God doesn’t commit sin, because his seed remains in him, and he can’t sin, because he is born of God. In this the children of God are revealed, and the children of the devil. Whoever doesn’t do righteousness is not of God, neither is he who doesn’t love his brother.
- 1 John 4:7 Beloved, let’s love one another, for love is of God; and everyone who loves has been born of God, and knows God.
- James 1:18 Of his own will he gave birth to us by the word of truth, that we should be a kind of first fruits of his creatures.
- Acts 10:35 but in every nation he who fears him and works righteousness is acceptable to him.
- 1 Peter 3:18 Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God, being put to death in the flesh, but made alive in the Spirit,
- 1 John 5:4 For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith.
- Zechariah 9:9 Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your King comes to you! He is righteous, and having salvation; lowly, and riding on a donkey, even on a colt, the foal of a donkey.
- Acts 22:14 He said, ‘The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth.
- 2 Corinthians 5:21 For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
- Titus 2:12-14 instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present age; looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
- Hebrews 1:8-9 But of the Son he says, “Your throne, O God, is forever and ever. The scepter of uprightness is the scepter of your Kingdom. You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows.”
- Hebrews 7:26 For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
- 1 Peter 1:3 Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead,
- 1 Peter 1:23 having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever.
- 2 Peter 1:4 by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.
- 3 John 1:11 Beloved, don’t imitate that which is evil, but that which is good. He who does good is of God. He who does evil hasn’t seen God.
- Matthew 7:16-18 By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. A good tree can’t produce evil fruit, neither can a corrupt tree produce good fruit.
- Hebrews 7:2 to whom also Abraham divided a tenth part of all (being first, by interpretation, “king of righteousness”, and then also “king of Salem”, which means “king of peace”,
- 1 John 2:1 My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous.
- 1 John 3:5 You know that he was revealed to take away our sins, and no sin is in him.
- 1 John 5:18 We know that whoever is born of God doesn’t sin, but he who was born of God keeps himself, and the evil one doesn’t touch him.
- Jeremiah 13:23 Can the Ethiopian change his skin, or the leopard his spots? Then may you also do good, who are accustomed to do evil.
- Acts 3:14 But you denied the Holy and Righteous One and asked for a murderer to be granted to you,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 29. If ye know that he is righteous He…
29. If ye know that he is righteous He again passes on to exhortations, so that he mingles these continually with doctrine throughout the Epistle; but he proves by many arguments that faith is necessarily connected with a holy and pure life. The first argument is, that we are spiritually begotten after the likeness of Christ; it hence follows, that no one is born of Christ but he who lives righteously. It is at the same time uncertain whether he means Christ or God, when he says that they who are born of him do righteousness. It is a mode of speaking certainly used in Scripture, that we are born of God in Christ; but there is nothing inconsistent in the other, that they are born of Christ, who are renewed by his Spirit.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain A passing over to the treatise following, which tendeth…
A passing over to the treatise following, which tendeth to the same purpose, but yet is more ample, and handleth the same matter after another order: for before he taught us to go up from the effects to the cause, and in this that followeth, he goeth down from the causes to the effects. And this is the sum of the argument: God is the fountain of all righteousness: and therefore they that give themselves to righteousness, are known to be born of him, because they resemble God the Father.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 29 If ye know that he is righteous, ye…
29 If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.
Ver. 29. Is born of him] And exactly resembles him, as a child doth his father. See 1Pe 1:17. {See Trapp on "Mat 5:9"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Lest he should be thought only solicitous to preserve…
Lest he should be thought only solicitous to preserve among them the right notions of the Christian docrine, as if that alone would suffice them for their salvation and blessedness, (which was the conceit of the Gnostics, touching their own notions, that the entertaining of them would save men, whatsoever men they were, or howsoever they lived), he subjoins this serious monition:
If ye know, & c., intimating, that whatsoever they had of the knowledge of God would avail them nothing, if, whereas
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he is righteous, they were not transformed by it into his likeness, and enabled thereby to
do righteousness, which alone would evidence their Divine birth, since God hath no children destitute of his image, or who resemble him not.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Our apostle concludes the chapter with an exhortation to…
Our apostle concludes the chapter with an exhortation to holiness and righteousness; assuring them, that if they be sensible (as they must necessarily be) that God is righteous, essentially and infinitely holy and righteous; they may and ought to know also, that whosoever is born of him and doth receive a new nature from him, doth certainly endeavour to live unto him, and to walk before him as his child in a way of obedience, and to expect favour and protection from him as from a Father.
Learn hence, That all that sincerely live a righteous life towards God and man, are certainly born of God; and such as are born of God do certainly live that righteous life; then, and only then, may we know that we are indeed God’s children, when the image of our heavenly Father is instamped upon us, and the disposition of his children wrought in us; when there is a happy conformity in our natures to the holiness of God’s nature, and in our lives to the righteousness of his law; when he beholds his own face in the glass of our souls, and loves us for his own image instamped and impressed upon us.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain If ye know that he is righteous,.... That is,…
If ye know that he is righteous,.... That is, Christ, who is righteous as God in his nature and in his works; and as man in his obedience, life, and conversation; and as Mediator, in faithfully discharging the work he undertook; and is the author of an everlasting righteousness, which is imputed by God, revealed in the Gospel, and received by faith; all which they knew, for this is not said as doubting, but rather as taking it for granted that they did know it; "if", or "seeing ye know", &c. then it follows;
ye know, or "know ye"; ye may assure yourselves,
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that everyone that doeth righteousness; not merely works of righteousness, especially in order to justify him before God; for such an one is so far from being born of God, or born again, that he is manifestly in a state of nature, and of opposition to, and enmity against God; he is not subject to him, he does not submit to the righteousness of God, but goes about to establish his own and betrays his ignorance and want grace; but it intends such an one who with the heart believes unto righteousness, and lays hold by faith, and lives upon the righteousness of Christ for justification; and who performs, good, works in faith, and from a principle of love, not to obtain a justifying righteousness, but because he is justified by the righteousness of Christ: and: such an one
is born of him; either of God, or rather, of Christ; being regenerated by his Spirit, having his, grace implanted in him, as appears by his faith in his righteousness and by his works of righteousness, as fruits of faith; and having his image stamped on him, and he himself formed in him, and so made like unto him; by all which it is evident he is one of his spiritual seed and offspring. The Syriac version reads, "is of him"; belongs to him, is one of his; and this makes way for what is said of adoption in the following chapter and which should begin here.
Next: 1 John Chapter 3
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Everyone - And none else. Who practiceth righteousness -…
Everyone - And none else. Who practiceth righteousness - From a believing, loving heart. Is born of him - For all his children are like himself.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 29. If ye know that he is righteous]…
Verse 29. If ye know that he is righteous] That God is a holy God, ye know also, that every one who doeth righteousness-who lives a holy life, following the commandments of God, is born of him, BEGOTTEN of him-is made a partaker of the Divine nature, without which he could neither have a holy heart, nor live a holy life.
This verse properly belongs to the following chapter, and should not be separated from it. The subject is the same, and does not stand in any strict relation to that with which the 28th verse concludes.
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THE titles bestowed on Christians in the New Testament have been misunderstood by many. What belongs, strictly speaking, to the PURE and HOLY, is often applied to those who, though bound by their PROFESSION to be such, were very far from it. This has been strongly denied by writers who should have known better. Dr. Taylor has handled this point well in his Key to the Apostolic Writings, from which I have given a copious extract in my preface to the Epistle to the Romans, from the conviction that the subject had been most dangerously misapprehended; and that several of the worst heresies which disgrace religion had sprung from this misapprehension. With some, Dr. Taylor's being an Arian was sufficient to invalidate any testimony he might offer; but it is no discovery of Dr. Taylor; it is what every attentive, unprejudiced reader finds on reading the Old Testament in connection with the New. Perhaps the testimony of a judicious Calvinist may be better received, not that this truth needs the testimony of either, because it everywhere speaks for itself, but because those who have too little grace, sense, and candour to search for themselves, may be pleased that Dr. Macknight saves them the trouble.
After having remarked that the words born of him, εξαυτου γεγεννηται, should be translated hath been BEGOTTEN of him, which is the literal signification of the word, from γενναω, genero, gigno, I beget, (BORN of God being nowhere found in the Scripture,) he goes on to say:-
"To understand the import of the high titles which in the New Testament are given to the disciples of Christ, viz.: the begotten of God, as here; children of God, as in the next chapter; heirs of God, Ro 8:17; elect of God-adopted of God-saints-a royal priesthood-a holy nation-a peculiar people, 1Pet 2:9; the following observations may be of use.
"1. These high titles were anciently given to the Israelites as a nation, because they were separated from mankind to be God's visible Church, for the purpose of preserving the knowledge and worship of him in the world, as the only true God.
"This appears from God's own words, Ex 19:3-6, c.: Tell the children of Israel Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people. And ye shall be unto me a kingdom of priests, and a holy nation. De 14:1-2, c.: Ye are the children of the Lord your God-for thou art a holy people to the Lord thy God. In particular, the title of God's Son, even his first-born, was given to the whole Israelitish nation by God himself, Ex 4:22, chiefly because they were the descendants of Isaac, who was supernaturally begotten by Abraham, through the power which accompanied the promise, Ge 18:10: Lo, Sarah shall have a son. So St. Paul informs us, Ro 9:7: Neither because they are the seed of Abraham, are they all children (namely of God;) but in Isaac shall a seed be to thee-the children of the flesh, these are not the children of God; but the children of promise are counted for the seed. The apostle's meaning is, that Ishmael and his posterity, whom Abraham procreated by his own natural strength, being children of the flesh, were not children of God; that is, they were not made the visible Church and people of God. But Isaac and his descendants, whom Abraham procreated through the strength which accompanied the promise, being more properly procreated by GOD than by Abraham, were the children of God, i.e. were made the visible Church and people of God, because, by their supernatural generation and title to inherit Canaan, they were a fit image to represent the catholic invisible Church of God, consisting of believers of all ages and nations, who, being regenerated by the Spirit of God, are the true children of God, and heirs of the heavenly country of which Canaan was a type.
"2. As the promise, Lo, Sarah shall have a son, which was given to Abraham when he was a hundred years old, and Sarah was ninety, implied that that son was to be supernaturally procreated; so the promise given to Abraham, Ge 17:5, A father of many nations have I constituted thee, implied that the many nations of believers who, by this promise, were given to Abraham for a seed, were to be generated by the operation of the Spirit of God, producing in them faith and obedience, similar to those for which Abraham was constituted the father of all believers. This higher generation, by which believers have the moral image of God communicated to them, is well described, Joh 1:12: As many as received him, to them gave he power to be called the sons of God, even to them who believe on his name; οιεγεννηθησαν, who were BEGOTTEN, not of blood, nor of the will of the flesh, nor of the will of man, but of God. That is: Men become the true sons of God, not by their being naturally descended from this or that father, nor by their being called the sons of God by men like themselves, but by God's bestowing on them that high appellation on account of their faith and holiness," (which were produced in them by their regeneration through the Spirit of God.)
"3. If the Israelites, of whom the ancient visible Church and people of God were composed, were all called the sons of God because Isaac, from whom they were descended, was supernaturally begotten by the power of God; certainly the believers of all ages and nations, of whom the visible Church is composed, may with much greater propriety be called the sons of God, since they are begotten of God, and possess his moral nature.
"4. Thus it appears that the high titles above mentioned, namely, the sons of God, the children of God, the elect of God, the adoption of sons, the election, saints, holy nation, royal priesthood, peculiar people, were anciently given to the Israelites AS A NATION, merely on account of their being the visible Church and people of God, without any regard to the personal character of the individuals of whom that nation was composed. It appears, also, that under the Gospel the same high titles were bestowed on whole Churches, merely on account of their profession of Christianity, without any regard to the personal character of the individuals who composed these Churches. But these high titles, with some others of greater importance, such as the begotten of God, the heirs of God, the adoption, were given in an appropriated sense to individuals likewise, on account of their faith and holiness. When given to whole Churches, these titles imported nothing more than that the society to which they were given was a Church of Christ, (i.e. professed Christianity,) and that the individuals of which that society was composed were entitled to all the privileges belonging to the visible Church of God. But when appropriated to individuals, these titles implied that the persons to whom they were given were really partakers of the nature of God; and that they were the objects of his paternal love, and heirs of his glory.
"Wherefore, in reading the Scriptures, by attending to the different foundations of these titles, and by considering whether they are applied to Churches or individuals, we shall easily understand their true import. Thus, when St. Paul, writing to the Thessalonians, says, 1Th 1:4, Knowing, brethren, beloved of God, your election, he could not mean their election to eternal life, since many of them were living disorderly, 2Th 3:11, but their election to be the visible Church of God under the Gospel; whereas, when John, in the verse before us, says, Every one who doeth righteousness hath been begotten of God, by restricting the title to a specific character he teaches us that the persons of whom he speaks are the sons of God in the highest sense, and heirs of eternal glory." How forcible are right words! See also the introduction to the Epistle to the Romans.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain If ye know that he is righteous - This…
If ye know that he is righteous - This is not said as if there could be any doubt on the subject, but merely to call their attention to it as a well-known truth, and to state what followed from it. Everyone who has any true acquaintance with God, must have the fullest conviction that he is a righteous Being. But, if this be so, John says, then it must follow that only those who are truly righteous can regard themselves as begotten of Him.
Ye know - Margin, “know ye.” The Greek will bear either construction, and either would make good sense. Assuming that God is righteous, it would be proper to state, as in the text, that it followed from this that they must know that only those who are righteous can be regarded as begotten of Him; or, assuming this to be true, it was proper to exhort them to be righteous, as in the margin. Whichever interpretation is adopted, the great truth is taught, that only those who are truly righteous can regard themselves as the children of God.
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That everyone that doeth righteousness is born of him - Or rather, is begotten of Him; is truly a child of God. This truth is everywhere taught in the Bible, and is worthy of being often repeated. No one who is not, in the proper sense of the term, a righteous man, can have any wellfounded pretensions to being regarded as a child of God. If this be so, then it is not difficult to determine whether we are the children of God.
(1)If we are unjust, false, dishonest, we cannot be His children.
(2)If we are indulging in any known sin, we cannot be.
(3)If we are not truly righteous, all visions and rapture, all zeal and ardor, though in the cause of religion, all that we may pride ourselves on in being fervent in prayer, or eloquent in preaching, is vain.
(4)If we are righteous, in the true and proper sense, doing that which is right toward God and toward people, to ourselves, to our families, to our neighbors, to the world at large, to the Saviour who died for us, then we are true Christians; and then, no matter how soon he may appear, or how solemn and overwhelming the scenes that shall close the world, we shall not be ashamed or confounded, for we shall hail him as our Saviour, and rejoice that the time has come that we may go and dwell with him forever.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain 1Jn_2:29 to 1Jn_5:12
III. PRINCIPAL PART THE SECIND
1Jn_2:29 to 1Jn_5:12
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HE THAT IS BORN AGAIN (OUT) OF (THE BEING OF) GOD THE RIGHTEOUS (1Jn_2:29) IS A MIRACLE OF HIS LOVE NOW AND HEREAFTER (1Jn_2:1-3), IS BOUND BY HIS WILL (1Jn_2:4-10 A), ESPECIALLY TO PRACTISE BROTHERLY LOVE (1Jn_2:10-18), IS BLESSED BEFORE HIM AND IN HIM (1Jn_2:19-24), TRYING LIKE GOD THE FALSE SPIRITS (I1Joh_2:1-6), HE ENJOYS THE LOVE OF GOD AND EXHIBITS BROTHERLY LOVE (1Jn_2:7-21), HE TRIUMPHS OVER THE WORLD AND IS SURE OF ETERNAL LIFE (1Jn_2:1-12).
1. The leading thought: He that is born again of God the Righteous doeth righteousness. 1Jn_2:29
29If ye know that he is righteous, ye know60 that61 every one that doeth righteousness is born of him.62
EXEGETICAL AND CRITICAL
The subject of δίκαιος is not specified. It has to be ascertained either from the connection with the preceding verses, or from the verse itself. On this point Sander very justly lays down the Canon: “If δίκαιος designates Christ, ἐξ αὐτοῦ refers to Him. But if the latter is impossible, that is, if ἐξ αὐτοῦ must be referred to God, δίκαιος also must designate God.” There is no formal connection of this verse with the preceding verses containing reference to Christ; it is the beginning of a new section. Hence this verse, standing alone, must be explained by itself, and the question of the subject has to be determined from an examination of the verse itself. Hence there is no warrant for an outward occasion of a reference to Christ, especially since the oneness of the Father and the Son, of God and Christ, is everpresent to the mind of John, so that he frequently and easily passes from the one to the other without a special indication of such transition. Nor can we gather from the word δίκαιος whether the reference is to Christ or to God, for it is applied to God in 1Jn_1:9 and to Christ in 1Jn_2:1. But ἐξ αὐτοῦ γεγέννηται decides the point. The idea of γεννᾶσθαι ἐκ Χριστοῦ or τέκνα Χριστοῦ notwithstanding Spener’s reference to Isa_9:6; Isa_53:10; Psa_22:31; Psa_110:3; Mat_9:2; Joh_13:33; Heb_2:17 occurs nowhere. But γεγεννημένος ἐκ τοῦ θεοῦ occurs 1Jn_3:9; 1Jn_5:18 cf. 1Jn_2:1; 1Jn_2:4; 1Jn_4:7; and τέκνα θεοῦ in the very next verse 1Jn_3:1 consequently: he is born of (out of) God. “Justus justum gignit” (Bengel). We have therefore the valid conclusion: God is righteous, he that is born of (out of) God doeth righteousness. [Like begets like.—M.]. Hence Christ is neither the subject of δίκαιος and ἐξ αὐτοῦ (a Lapide, Bengel, Rickli, Frommann, al.), nor Christ the subject of δίκαιος and God the subject of ἐξ αὐτοῦ (Storr, Lücke, Heubner al.); but God is the subject of δίκαιος and ἐξ αὐτοῦ (Neander, Köstlin, Düsterdieck, Ebrard, Huther, al.).
1Jn_2:29. If ye know that He is righteous.—Besides what has been said on δίκαιος at 1Jn_1:9; 1Jn_2:1, we have further to add that if God is ἅγιος as to His Essence, He is δίκαιος as to His doing, and just because He is ἀγάπη (1Jn_4:16), His energizing Will aims at the revelation of His holiness in laws at once agreeable to the holiness of His Being and adjusted to the nature and destination of His creatures, for whose benefit they are enacted, showing how His words are to be kept and His promises to be fulfilled, and how those who obey Him are to be rewarded and those who disobey him are to be punished. Legislation, denunciation and promise, punishment and reward, redemption and the forgiveness of sins are the acts and exhibitions of His δικαιοσύνη, which is the energy of His holy love directed outwardly, or the energy of His love conjoined with His holiness. Accordingly there is no righteousness whatever outside of God, or separate from God and His energizing, so that He is not only the prototype and original, but also the primordial source of all human righteousness. This is an important object of Christian knowledge, which, whilst it may indubitably be presupposed in the case of all Christians, is not always and readily found in the desired strength and purity in individual Christians. Hence ἐὰν εἰδῆτε. The Apostle appeals to the consciousness of the Church, desiring not to teach anything new but to render their knowledge vital and fruitful. [Hollaz: “Justitia Dei est attributum divinum ἐνεργητικόν, vi cujus Deus omnia quæ æternæ suæ legi sunt conformia, vult et agit; creaturis convenientes leges præscribit, promissa facta hominibus implet, bonos remuneratur et impios punit.” M.].
Know ye.—Since it is grammatically correct (Kühner II., p. 550) that such a supposition may be followed either by the Imperative or the Indicative of a chief tense, especially of the Future, the prominent use of the Indicative Future, which is very nearly related to the Imperative, renders it highly probable that our γινώσκετε is the Imperative. Now since we read at 1Jn_5:15 (referred to by de Wette and Düsterdieck) ἐὰν οἴδαμεν—οἴδαμεν, but in the verse immediately succeeding 1Jn_3:1, ἴδετε (to which Huther calls attention), the latter consideration decidedly out-weighs the former and constrains us to take γινώσκετε in the Imperative. To this must still be added the sense of the verb and the verse. The verb γινώσκειν denotes an activity ever deepening, quickening and enlarging, the knowing (εἰδέναι) grows thus into experimental knowing (γινώσκειν). The truth is the object of all knowing, and the Christian shall be led into all truth, that is, he is to know thoroughly, to pass on from one point which he knows and whereof he has cognition, to another [and a deeper knowing and insight—M.], even by the aid of the Holy Spirit. If ye know that He is righteous, ye know not yet, but are to know that—. Hence we must not construe here in the Indicative (Beza, Bengel, Düsterdieck, Ewald, Neander and al.) but in the Imperative (Vulgate, Grotius, de Wette, Lücke, Ebrard, Huther and al.).
That also every one who doeth righteousness has been born (out) of Him.—Καὶ indicates the relation of appurtenance and congruity of the second to the first thought. It does not belong, however, to γινώσκετε, as if only expressing a logical relation (Düsterdieck): if ye know—then ye know also (Neander); but it belongs to the subject, πᾶς ὁ ποιῶν, and sets forth the relation of the two truths: God is righteous, and every one who doeth righteousness, is born of God. We have here to do with a real relation.—Ὁ ποιῶν τὴν δικαιοσύνην is he that has the δικαιοσύνη within himself and causes it to be operative in his walk, his works, his words, his conduct and thinking, in his judgment, attitude, bearing and appearance, to come forth and become perceptible in himself. Doing is here not a merely outward and isolated act but an activity continuous and connected, having as much respect to the inward as to the outward, the energy of something possessed inwardly, of a gift received, of a communicated nature and life. Ποιῶν is emphatic; righteousness must be done, and not only lauded, confessed, preached, known, felt and believed. It may be done as yet imperfectly, in weakness, under repeated interruptions, but every Christian must and does do righteousness, πᾶς “omnis et solus” (Bengel). Nor is it enough to do only some parts of this righteousness, respect must be had to the whole τὴν δικαιοσύνην. As to the nature of this δικαιοσύνη we have to think of the righteousness which comes from God, passes before Him, is His and His work. It is, therefore, a righteousness, Divine as to its kind, an effluence of God’s primordial righteousness, from God Himself. It manifests itself in obedience to the Divine commandments, in shunning sin, in striving after holiness, in love of the brethren, in the life and growth of faith; and although much be wanting in its full exhibition and its perfection lie far remote, still this is the righteousness here referred to. Compare ποιεῖν τὴν ἀλήθειαν 1Jn_1:6 and עָשָׂה צְדָקָה Gen_18:19; Isa_56:1; Ps. 14:15.—This points to a powerful and specific cause and condition, without which ποιεῖν τὴν δικαιοσύνην is impossible and inconceivable: ἐξ αὐτοῦ γεγέννηται The Present ποιῶν, and the Perfect γεγέννηται denote the sequence; the first in order of existence is: to be born of (out of) God, the second, which is the effect and result of the former, is: to do the righteousness. Precisely this order was necessarily implied in the exposition of the substance of ποιεῖν τὴν δικαιοσύνην.—As with regard to δίκαιος the turns δικαιοσύνη and ποιεῖν τὴν δικαιοσύνην have to be taken in a full and living sense, so likewise the phrase ἐξ αὐτοῦ γεννᾶσθαι. The reference is consequently to a beginning life, a birth, a coming into existence (becoming) of something which did not or does not yet exist; not only a change or an improvement, but something altogether new—and that out of God. The sense of the preposition ἐξ also, has doubtless to be held fast; out of Him, that is out of God’s Self-own Holy Essence. “Nasci ex Deo est naturam Dei acquirere” (Luther) or “constituitur in quadam participatione supernaturali esse divini” (de Lyra), having received a new being or nature out of God (Spener), perfectly analogous to γένησθε θείας κοινωνοὶ φύσεως, 2Pe_1:4.—Cf. Joh_3:3; Joh_3:5-6; Joh_1:12-13; Tit_3:6; Eph_4:23-24; Rom_12:2; 1Pe_1:3; 1Pe_1:23. There is a Divine seed (1Jn_3:9) in those who are born out of God; they have not become God, deified or absorbed in God or God absorbed in them, but only partakers of the Divine nature, germ-like, like new-born babes, so that a beginning has been made, but only a beginning, although the beginning of a life, Divine, coming from and leading to God, whose perfection is not wrought magically or by enchantment at one stroke, but is subject to the law of Divinely appointed growth. This birth out of God is a translation of man from death to life (1Jn_3:14), brings him to the Light of the world and gives him eternal life (1Jn_5:11; 1Jn_5:20), and effects the blessed result that God is in us and we in Him (1Jn_4:15), as the children of God (1Jn_3:1-2; 1Jn_3:9-10), out of God (1Jn_3:10). But this is brought about by means of an ethical life-process (1Jn_3:9; 1Jn_5:1). We become the children of God. But nothing is said here on this point, or on the mediation of Christ and faith in Him. We have therefore to set aside all expositions, which weaken the thought, like those of Socinus (“Dei similem esse”) and Rosenmüller (“Amari a Deo” and “beneficiis ab eo ornari,” or introduce a foreign element, like that of Hilgenfeld (a destiny and necessity of nature represented in gnostico-dualistic manner), and those which misapprehend or reverse the right order in making the doing of righteousness the condition of our adoption (Socinus, Episcopius, Semler, al.); the false relation also of doing righteousness to standing in the judgment (a Lapide, Emser, Estius) has to be excluded as irrelevant.—Lücke (2d ed.) says “properly one ought to have expected οτι πᾶς ὁ γεγεννημένος ἐξ αὐτοῦ ποιεῖ τὴν δικαιοσύνην;” this is not correct although the thought is correct per se. John makes the perceptible and cognizable ποιεῖν τὴν δικαιοσύνην a sure token of the hidden life of the inner man, which began with the birth out of God, of the adoption, of the life out of which death cannot destroy and which can glory against the judgment. The relation between γεγεννῆσθαι ἐκ θεοῦ and ποιεῖν τὴν δικαιοσύνην is exactly like that between κοινωνίαν ἔχειν μετὰ θεοῦ and περιπατεῖν ἐν τῷ φωτί in 1Jn_1:6.
Connection with the preceding, and development in the sequel.—The rich and independent thought is the introduction to or the text of the next part. Its fundamental tone is δίκαιός ἐστι, parallel to φῶς ἐστι, which is a further confirmation of the presumption that God is the subject. It is impossible to restrict the notion δίκαιος by the side of the inference which is here drawn from it, to justitia judicialis. Hence we must not seek or find an internal reciprocal relationship between the judgment, (to which 1Jn_2:28 is supposed to refer, but of which nothing is said, the reference being simply to Christ’s Advent), and righteousness; we need not think of the judicial function of the Divine righteousness nor of our being able to stand before the righteous Judge only through doing righteousness. But John in concluding the first part with the strong consolation which on the ground of the walk in light, adverts with hopeful promise to the blessed destination of Christians, passes from the παῤῥησία in the Advent to the thought of the Sonship, of the hope, the glory and heritage of the children of God. This is the connection with what goes before. The next main part of the Epistle is analytically divided by the development of this idea of a glorious birth out of God.
DOCTRINAL AND ETHICAL
1. God’s attribute of righteousness is not only energetically active, but also communicative.
2. The import of regeneration should be laid hold of by its indispensable consequence; viz.: ποιεῖν τὴν δικαιοσύνην, and even its nature defined as a beginning of a new, Divine life.
3. The vital power and root of a truly valid righteousness in our being and walking, lie not in man as he is, but only in God, and out of God only in man as he has become a Christian.
HOMILETICAL AND PRACTICAL
Determine [find out experimentally,—M.] what thou knowest.—Not only every gift of God is good and perfect, but both all the good, and all perfection are the gifts of Him, the Righteous one.—God gives and man—not only has but becomes [comes into existence.—M.].—God rules over thee and has His work in thee, that thou mayest become and remain His child.—Whatever is Divine prompts and impels the ethical, by which the Divine may be identified.—The cause of regeneration is the righteous God, and an ethical status is its mark and sign.
Spener:—No man has by nature the power to do right or to work righteousness, but it comes only from his regeneration, from Christ, who makes us strong by regeneration and His dwelling in us.
Lange:—The Gospel is careful with the law to connect the righteousness of faith with the righteousness of life and therein lies a true mark of a sincere evangelical preacher and a sincere evangelical hearer.
Starke:—Believers are assured by their doing right, that, they have become the children of God by grace, that consequently they may joyfully appear before the judgment seat of God knowing that no Father will suffer his children to be put to confusion of face, and in this faith and undoubting hope they may joyfully take leave of this world.
Besser:—The Apostle’s rejoicing over the present power of the children of God over sin is, as it were, a ladder on which he ascends to the glory that is still reserved for them; and the hope of this future glory impels him once more to charge his little children to use with all diligence the Christian virtue already accorded to them, uninfluenced by the seducers who pretended to be able to see the Lord without holiness.
[Ezek. Hopkins:—Those who do God’s commandments, have a right of heirship and inheritance unto eternal life. For they are born of God and therefore heaven is their patrimony, their paternal estate: for the Apostle saith “Every one that doeth righteousness is born of God,” and if they are born of God then according to St. Paul’s argument Rom_8:17 : “If children, then heirs; heirs of God and joint-heirs with Christ,” who is the “heir of all things.” The trial of thy legitimacy, whether thou art a true and genuine son of God will lie upon thy obedience to His commands, for “in this the children of God are manifest and the children of the devil; whosoever is born of God does not commit sin … and whosoever doeth not righteousness is not of God.” 1Jn_3:9-10. Now if by our obedience and dutifulness, it appears, that we are indeed the children of God, our Father will certainly give us a child’s portion; and that is no less than a kingdom. So saith our Saviour Luk_12:32; “Fear not, little flock: for it is your Father’s good pleasure to give you the kingdom.”—M.].
Footnotes:
[60] [1Jn_2:29. German: “If ye know that He is righteous, know ye.” The Imperative is found in the margin of E. V., Wicl. Tynd. Cranm. Rhemish, Syriac, Latin (except Pagn. Beza), German, Dutch, Italian and French versions, and adopted by the authorities cited below in Exeget. and Crit.—M.]
[61] καὶ after ὅτι and before πᾶς is the reading of A. C. Sin., many cursives and versions. “Cujus addendi nulla causa erat; ex Johannis vero usu est.” (Tischendorf, who omits it in his 7th edition). [If καὶ is genuine it serves “to mark the congruity of the inference and the premise,” as Ebrard observes.—M.]
[62] German: retaining καὶ: “that also every one that doeth the righteousness hath been born of Him.”—M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain The heading of the second division of the Epistle:…
The heading of the second division of the Epistle: "God is righteous; therefore, every one that doeth righteousness is born of Him." Love is the grand feature and principle of "righteousness" selected for discussion, 1Jo. 2:29-3:3.
If ye know . . . ye know--distinct Greek verbs: "if ye are aware (are in possession of the knowledge) . . . ye discern or apprehend also that," &c. Ye are already aware that God ("He" includes both "the Father," of whom the believer is born (end of this verse, and Jo1 3:1), and "the Son," Jo1 2:1, Jo1 2:23) is righteous, ye must necessarily, thereby, perceive also the consequence of that truth, namely, "that everyone that doeth righteousness (and he alone; literally, the righteousness such as the righteous God approves) is born of Him." The righteous produceth the righteous. We are never said to be born again of Christ, but of God, with whom Christ is one. HOLLAZ in ALFORD defines the righteousness of God, "It is the divine energy by whose power God wills and does all things which are conformable to His eternal law, prescribes suitable laws to His creatures, fulfils His promises to men, rewards the good, and punishes the ungodly."
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doeth--"For the graces (virtues) are practical, and have their being in being produced (in being exercised); for when they have ceased to act, or are only about to act, they have not even being" [Å“CUMENIUS]. "God is righteous, and therefore the source of righteousness; when then a man doeth righteousness, we know that the source of his righteousness is God, that consequently he has acquired by new birth from God that righteousness which he had not by nature. We argue from his doing righteousness, to his being born of God. The error of Pelagians is to conclude that doing righteousness is a condition of becoming a child of God" [ALFORD most truly]. Compare Luk 7:47, Luk 7:50 : Her much love evinced that her sins were already forgiven; not, were the condition of her sins being forgiven.
Next: 1 John Chapter 3
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 29. He—The Holy One of 1Jn_2:20, God the Father.
29. He—The Holy One of 1Jn_2:20, God the Father.
Born of him—Is, by the chrism of the Holy One, so conformed to his image as to become his son, the younger brother of Christ. This verse properly belongs to the next chapter.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1Jn_2:29 to 1Jn_3:12. The Children of God and the…
1Jn_2:29 to 1Jn_3:12. The Children of God and the Children of the Devil
29. If ye know that he is righteous] This probably does not mean Christ, although the preceding verse refers entirely to Him. ‘To be born of Christ’, though containing “nothing abhorrent from our Christian ideas”, is not a Scriptural expression; whereas ‘to be born of God’ is not only a common thought in Scripture, but is specially common in this Epistle and occurs in the very next verse. And clearly ‘He’ and ‘Him’ must be interpreted alike: it destroys the argument (justus justum gignit, as Bengel puts it) to interpret ‘He is righteous’ of Christ and ‘born of Him’ of God. Moreover, this explanation gets rid of one abrupt change by substituting another still more abrupt. That ‘He, Him, His’ in 1Jn_2:28 means Christ, and ‘He, Him’ in 1Jn_2:29 means God, is some confirmation of the view that a new division of the letter begins with 1Jn_2:29. That ‘God is righteous’ see 1Jn_1:9 and Joh_17:25. But S. John is so full of the truth that Christ and the Father are one, and that Christ is God revealed to man, that he makes the transition from one to the other almost imperceptibly. Had his readers asked him of one of these ambiguous passages, ‘Are you speaking of Christ or of God’? he would perhaps have replied, ‘Does it matter’?
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ye know] Or, know ye; but this is less probable, though the Vulgate has scitote, and Wiclif, Tyndale, Cranmer, and the Rhemish, all take it as imperative. ‘Ye know’ is more in harmony with 1Jn_2:20-21. It is remarkable how frequently in S. John’s writings we are in doubt as to whether a verb is imperative or indicative (1Jn_2:27, Joh_5:39; Joh_12:19; Joh_14:1; Joh_15:18). Even in 1Jn_2:28, though there is scarcely a doubt, it is possible to take ‘abide’ as an indicative. After, ‘ye know that every one’ we must supply ‘also’; ye know that every one also.
There is a change of verb from ‘if ye know’ (ἐὰν εἰδῆτε) to ‘ye know that’ (γινώσκετε ὅτι). The former means ‘to have intuitive knowledge’ or simply ‘to be aware of the fact’ (1Jn_2:11; 1Jn_2:20-21): the latter means ‘to come to know, learn by experience, recognise, perceive’ (1Jn_2:3-5; 1Jn_2:13-14; 1Jn_2:18). ‘If ye are aware that God is righteous, ye cannot fail to perceive that &c.’ Comp. ‘What I do thou knowest not now, but thou shalt understand (get to know) hereafter’ (Joh_13:7); ‘Lord, Thou knowest all things; Thou perceivest that I love Thee’ (Joh_21:17): and the converse change: ‘If ye had learned to know Me, ye would know My Father also’ (Joh_14:7; comp. Joh_8:55).
which doeth righteousness] Perhaps we should translate, that doeth His righteousness. It is literally, that doeth the righteousness; but in Greek the definite article is often equivalent to our possessive pronoun. Or ‘the righteousness’ may mean ‘the righteousness which is truly such’: comp. ‘to do the truth’ (1Jn_1:6). The present tense expresses habitual action.
is born of him] Literally, hath been begotten from Him. Only he who habitually does righteousness is a true son of the God who is righteous; just as only he who habitually walks in the light has true fellowship with the God who is light (1Jn_1:6-7). In a similar spirit S. Paul says, ‘Let every one that nameth the name of the Lord depart from unrighteousness’ (2Ti_2:19). Other signs of Divine birth are love of the brethren (1Jn_4:7) and faith in Jesus as the Christ (1Jn_5:1).
1Jn_2:29 to 1Jn_5:12. God is Love
There seems to be no serious break in the Epistle from this point onwards until we reach the concluding verses which form a sort of summary (1Jn_5:13-21). The key-word ‘love’ is distributed, and not very unevenly, over the whole, from 1Jn_3:1 to 1Jn_5:3. Subdivisions, however, exist and will be pointed out as they occur. The next two subdivisions may be marked thus; The Children of God and the Children of the Devil (1Jn_2:29 to 1Jn_3:12); Love and Hate (1Jn_3:13-24). The two, as we shall find, are closely linked together, and might be placed under one heading, thus; The Righteousness of the Children of God in their relation to the Hate of the World.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain [3. Second Half. God is Love (1Jn_2:29 to 1Jn_5:12.)
[3. Second Half. God is Love (1Jn_2:29 to 1Jn_5:12.)
(1) RIGHTEOUSNESS THE CRITERION OF DIVINE BIRTH (1Jn_2:29).
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(2) THE DIVINE BIRTH THE OUTCOME OF GOD’S LOVE (1Jn_3:1-3).
(3) ITS CONSEQUENCE ON HUMAN CONDUCT (1Jn_2:4-10).
(4) BROTHERLY LOVE THE NECESSARY FLOWER OF THE DIVINE BIRTH (1Jn_2:10-18).
(5) THE GLORIOUS RESULTS OF GOD’S LOVE IN SONSHIP (1Jn_2:19-24).
(a) Assurance (1Jn_2:19-21).
(b) Grant of requests (1Jn_2:22).
(c) Presence of God (1Jn_2:24).
(d) Gift of the Spirit (1Jn_2:24).
(6) NECESSITY OF TRYING THE SPIRITS (1Jn_4:1-6).
(7) THE PERFECT LOVE THE SUREST TEST (1Jn_2:7-21).
(8) FAITH THE TEST OF LOVE (1Jn_5:1-12).
(a) The power of faith (1Jn_2:1-5).
(b) The witness of faith (1Jn_2:6-10).
(c) The content of faith (1Jn_2:11-12).]
(1) RIGHTEOUSNESS THE CRITERION OF THE DIVINE BIRTH (1Jn_2:29).—In passing on to think of God in His character of Love rather than of Light (this, with several interludes, is the leading thought up to 1Jn_5:12), St. John is led, by the earnest exhortation of 1Jn_2:28 (with which he closes the former subject), to pause for a moment on the idea of righteousness, which, as it was the main object of the earlier dispensation, so is the final cause of Christianity. This suggests to his mind the new idea, “The righteous are born of God.” Wherever there was a spark of true righteousness, there was a birth from God.
(29) He is righteous.—St. John looks at the Father and the Son as so essentially one, that from his use of the pronoun merely it would not be clear which Person he meant. Here “born of Him,” shows that he thinks of the Father, or of the Deity in its oneness; not specially of Christ.
Ye know.—Rather, ye perceive. A divine germ, sent by the will of God, has come into the life, and, just as the body and spirit grow in the womb, so the new man is gradually formed in the soul, not to be perfected till the future life.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain This verse forms a bridge between the two main…
This verse forms a bridge between the two main divisions of the Epistle. The coming of Christ suggests the righteousness of Christ; for it is as the righteous Judge that he is coming, and those who would not be ashamed to meet him at his coming must be righteous also. Once more (verse 27) we are in doubt between indicative and imperative: ginwskete, in spite of the preceding menete and following i]dete, is probably indicative. To know that God (not Christ; comp. 1Jn_1:9; Joh_17:25) is righteous is to perceive that every doer of his thn righteousness is a son of God (not of Christ; we are nowhere in Scripture said to be born of Christ). To partake of that righteousness which is God"s nature is proof of birth from him. With poiein thnhn, compare poiein than (1Jn_1:6; Joh_3:21) Righteousness must be shown in conduct; mere desire to be righteous will not suffice. And the conduct must be habitual oJ poiwn not oJ poihsav; a single act of righteousness will not suffice. Note to come to know (by experience) that who the change from eijdhte to ginwskete.To ever habitually acts righteously is God" know (intuitively) that God is righteous is offspring.
Re-born!
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This verse marks a transition. It is not, indeed, absolutely disconnected from the preceding ones, but yet it rather prepares the way for what is about to follow. One phrase therein contained of him is much used by the Apostle John; as Bishop Alexander remarks (in "Speaker"s Commentary," in loc. ), "it is one of the loops which connect this Epistle with the Fourth Gospel;" and it is also grandly developed in its meaning and bearing in the remaining chapters of this Epistle. Another feature of the verse is its recognition of different orders of knowledge, as indicated by the use of the two verbs eijdhte and ginwskete the one marking knowledge direct and absolute; the other, a knowledge gained by observation and inference. The latter verb may be either indicative or imperative. We may read, "If ye know ye perceive," or, "If ye know perceive ye." We adopt the latter, understanding the apostle to point it out as a duty to exercise rightly the spiritual faculties, and, so doing, to draw the conclusion, when they see a man practicing righteousness habitually, that that man has received his love of righteousness front the Righteous One. The ejan here by no means marks an uncertainty as to whether Christ is righteous, but merely indicates concerning the two facts named in the text that, wherever a man knows the first, he ought to be equally assured of the second. Our text, therefore, suggests
I HERE IS A FACT PUT BEFORE US DIRECTLY IN THE CHRISTIAN REVELATION. There is a Righteous One. (cf verse 1; Act_3:14; 1Pe_3:18) Inasmuch, moreover, as he, the Son, is" the Image of the invisible God," then in the righteousness of the Son we see imaged that also of the Father. And thus we come to know it as the supreme declaration of revealed truth that righteousness is on the throne of the universe. The philosophy of today declares, "Amid the mysteries which become the more mysterious the more they are thought about, there will remain the one absolute certainty that he the man of science is ever in presence of an infinite and eternal energy from which all things proceed." To this "absolute certainty" of the man of science, revelation adds that that infinite and eternal energy is light without a speck of darkness (chapter 1:4); love which changeth not; righteousness without a flaw. We know this.
II HERE IS A SECOND FACT GATHERED INDIRECTLY FROM CHRISTIAN OBSERVATION. It is this: Supposing a man to be continuously living a righteous life, we can gather from thence that he is drawing his life from the Righteous One. Note: It is not a casual or occasional good deed which will manifest this. But the continuity of righteousness always, everywhere, under all circumstances, and in spite of all temptations, oJ poiwn. Given, then, this man, what are the inferences which we ought with certainty to draw? See him; his course is no uncertain, fickle one; be is in love with righteousness, and with nothing but righteousness; towards God his most devout, reverent love goes forth; towards man he is uniformly true and kind. As for himself; the soul regulates the body, the spirit governs the soul, and God governs all. Tell us what he ought to be and do at any moment, and we can tell you what he will be and do at that moment. Tell us where he ought to be at any instant, and we will tell you where at that instant you may be sure to find him. His path is as the light, brighter and brighter to the perfect day. Now, when we see such a man, what do we with certainty know about him?
1. We know that he is alive. "Alive unto God." lie is a spiritual man. He has passed from death unto life.
2. We know that such a life is from God. It is divinely originated and sustained. A stream can rise no higher than its source. Only a spiritual Being could originate such a spiritual life. The Divine Spirit has quickened the human. (Eph_1:1-6)
3. We know that such a life is begotten, of the Divine nature. The physical world is God"s handiwork. The social and moral worlds are called into being by his power. The order of the cosmos proclaims wisdom and skill. But not hero is there aught which is begotten of God, or which is the outcome of his very nature. Music, beauty, fragrance, are all of God: but they are not born of God. But here, here in this man whose whole nature is renewed to righteousness, there is one whom God has made in his own image and in the image of his Son.
4. We know that such a life is a very special product. It is one which is a peculiar manifestation of God. You may learn what an architect is as an architect by seeing the buildings he has designed. But you may learn more of what he was as a man from one of his children than of all the products of his designing genius. So here, and. much more so. When the Spirit of God creates and sustains a nature in holiness, such a nature is, in its way, a manifestation of himself.
5. We know that such a life sustains a peculiar relation to God. Being "born" of him, the man is in God"s family one of his sons. Not in the general sense alone, in which we all are the offspring of God, but in a higher sense; he is a member of "the household of God of one family in heaven and on earth. Of what in privilege and prospect accrues to those "born of God" we shall speak further as we follow the apostle in his thought. Here we take our stand and say," When we know that a man resembles God in nature," we are sure that he is a child of God by the second birth, even of the Holy Ghost.
III TO RECOGNIZE ONE WHO RESEMBLES GOD, AS HAVING BEEN BORN OF HIM, IS A SACRED DUTY. "Know ye" (margin, Revised Version) is most in harmony with the context. But whether John means that we d know it, or that we ought to know it, either way the practical force is the same. For:
1. In the band of holy God-moved men we see the very highestmanifestation of God"s nature which earth affords.
2. In these we see the home of God"s delight. He dwells with his own, andcommunes with them. They have fellowship with the Father. 3, In these we see those of mankind who are ripening for a higher destiny, and whose radiant faces shine in the light of a nobler state.
3. This conclusion is not to be denied to any because they "follow not us,"nor because they do not belong to this or that Church. Wherever there is a God-like man, there is a Heaven-born one.
4. This conclusion is not to be drawn where there is no holiness of heart and life, however high the rank, or sound the creed, or rigid the Churchmanship, or constant the reception of sacraments. Without holiness "no man shall see the Lord."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 29. If ye know that he is righteous. A…
29. If ye know that he is righteous. A life of righteousness shows that we have the life of Christ, and hence is proof that we have been born of him.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 29. “If you know that He is righteous you…
ARGUMENT 6
REGENERATION INDUCES SANCTIFICATION ANTICIPATORY OF TRANSFIGURATION
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29. “If you know that He is righteous you know that every one who doeth righteousness has been born of Him.” This verse sweeps Antichristianity, i.e., salvation by human works, forever from the field. True religion is the work of God; and false, that of men. You see from this verse that is utterly impossible for an unregenerated person to do righteousness. You must receive righteousness from the Holy Ghost before you can possibly do it.
1. “Behold what wondrous divine love the Father has bestowed upon us, that we may be called the children of God, and we are.” This world is wiser than we think. They generally call things what they are. It is a significant fact that the people who believe and profess entire sanctification by a second work of grace after regeneration, are alone in all the world this day called “holy” by the people of the world. Others claim to be holy, and to have received it in conversion. But the world does not so recognize them, nor call them holy.
2. John had witnessed our Savior’s transfiguration and beheld His glory on the mount. He here assures us that when our Lord shall appear His saints who fill the above description, i.e., emptied of sin and endued with the holy unction, so they will not “shrink with embarrassment in His presence,” shall all be transfigured like our Lord when he saw Him on the mount and when He ascended up to heaven.
3. “Every one having this hope on Him purifieth himself, even as He is pure.” Certainly all the truly regenerate entertain the hope of seeing Jesus in His glory. John makes no compromise with a bogus Christianity, but assures us that all true Christians do press forward into entire sanctification, i.e., “purify themselves, even as Christ is pure.” This is certainly a high standard of Christian purity. Holiness is original in God and imparted to us, so that we actually have the holiness of our Savior. Hence we see that the popular churchism which fights the doctrine of purity can not be God’s regeneration, but it is Satan’s counterfeit. Every time Christian takes the purity of Christ as his standard, and presses unto it at every conceivable sacrifice. “Let God be true and every man a liar.”
4. John gives two clear definitions of sin, i.e., a “transgression of the law,” which is actual sin, and must be removed by pardon, and “unrighteousness,” which is inbred sin, and must be expurgated by the cleansing blood.
5. The great mission for which Christ came into the world was to take away sin.
6. “Every one abiding in Him sinneth not; every one sinning doth not see Him nor know Him.” This verse forever refutes the nonsensical heresy of Satan’s preachers, who stand in the pulpit and preach a sinning religion to the people. If you are not in Christ, you are in Satan. No one can possibly abide in Christ and commit a known and willing sin. Criminals find dark places in which to perpetrate their crimes. Here it says positively that no one who sees or knows God commits any sin. All sin belongs to Satan’s darkness. It is never committed in the light of the Divine Presence.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.