1 John 2:29
Verse
Context
Sermons
Leonard Ravenhill
Stephen Kaung
Paul WasherPaul Washer
J. Glyn Owen
John Murray
William MacDonaldSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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. 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, εξ αυτου 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, Rom 8:17; elect of God - adopted of God - saints - a royal priesthood - a holy nation - a peculiar people, Pe1 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, Exo 19:3-6, etc.: 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. Deu 14:1-2, etc.: 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, Exo 4:22, chiefly because they were the descendants of Isaac, who was supernaturally begotten by Abraham, through the power which accompanied the promise, Gen 18:10 : Lo, Sarah shall have a son. So St. Paul informs us, Rom 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, Gen 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; οἱ εγεννηθησαν, 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, Th1 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, Th2 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.
Jamieson-Fausset-Brown Bible Commentary
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." 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
John Gill Bible Commentary
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, 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
1 John 2:29
Remain in Christ
28And now, little children, remain in Christ, so that when He appears, we may be confident and unashamed before Him at His coming.29If you know that He is righteous, you also know that everyone who practices righteousness has been born of Him.
- Scripture
- Sermons
- Commentary
Birth and Death in the Christian Life
By Leonard Ravenhill14K1:08:32New BirthISA 66:2JHN 1:29JHN 3:3JHN 3:5JHN 3:71JN 2:291JN 3:9In this sermon, the speaker shares various anecdotes and observations to emphasize the importance of accepting Christ. He mentions a man who hired a harp player and was captivated by the transcendent music. The speaker also references a news story about a newborn animal instinctively knowing how to nurse, contrasting it with the helplessness of human babies. He recalls attending a conference in Dublin where George Handel first performed the Messiah outside of Germany. The speaker warns against relying on material possessions and worldly pleasures, emphasizing the need for a supernatural connection with Christ.
1 John - Ground of Fellowship
By Stephen Kaung3.6K1:00:36MAT 3:1JHN 1:29JHN 1:381JN 1:51JN 2:291JN 4:71JN 5:6In this sermon, the speaker emphasizes that we are currently living in the last days, which are characterized by difficult times and a lack of love for God. The speaker also highlights the danger of false teachings and the temptation of the world that the church faced during the time this letter was written. The central theme of the letter is fellowship, and the speaker divides it into three parts: an introduction that lays the ground of fellowship, the condition or practice of fellowship, and the importance and value of fellowship. The apostle John, in his closing years, prioritized sharing this central and precious message with the church.
Se Pt3 - How Can You Have Assurance?
By Paul Washer3.2K43:14EZK 36:24MAT 7:1MAT 7:16JHN 5:131JN 2:151JN 2:291JN 3:10In this sermon, the preacher focuses on the importance of not loving the world and its desires. He emphasizes that if anyone loves the world, the love of the Father is not in them. The preacher also discusses the tests of fellowship with God, highlighting the need to walk in the light and not in darkness. He explains that walking in darkness means living in sin and not living by the truth. The sermon concludes with a plea for the listeners to be concerned for their souls and to embrace the grace and freedom found in Christ.
Biblical Assurance 5 - Austin, Tx
By Paul Washer3.1K57:24AssuranceMAT 6:33JHN 10:261JN 2:291JN 3:71JN 5:131JN 5:18In this sermon, Paul Washer emphasizes the fleeting nature of life and the importance of living with an eternal perspective. He urges listeners to consider the two significant days in human history: the day Jesus Christ was crucified and the day all men will stand before Him. Washer highlights the temporary nature of worldly pursuits and possessions, using examples like the fallen empires of Rome and Babylon. He warns against being deceived by the allure of the world and encourages a focus on heavenly treasures rather than earthly trinkets.
(1 John #18) in Prospect and Restrospect
By J. Glyn Owen2.5K35:59Christian LifeMAT 24:301JN 1:81JN 2:291JN 3:3In this sermon, the preacher focuses on two important aspects of the Christian faith: hope and habit. He emphasizes the Christian hope, which is centered around the belief that Jesus Christ will reappear in glory. The preacher also discusses the prospect that purifies, highlighting the importance of living a consistent and righteous life. He explains that Christ's purpose was to take away sin and break its dominion over believers. The overall message is that as children of God, our relationship with Jesus should lead us away from sin and towards a Christ-like life.
The Priority of Regeneration Part 1
By John Murray1.3K48:58RegenerationJHN 3:5JHN 3:18JAS 1:171JN 2:291JN 3:91JN 4:71JN 5:4In this sermon, the speaker discusses the importance of the preaching of the word of God and its impact on the believer's life. The sermon focuses on the concept of being begotten of God and how it relates to faith, abstinence from sin, love of God, knowledge of God, and doing righteousness. The speaker emphasizes that those who are begotten of God do not continue in sin and eventually come to believe in the position of not sinning. The sermon references several passages from the book of John to support these teachings.
Marks of True Children of God - Part 3
By William MacDonald1.2K46:28Children Of GodMAT 6:19MAT 23:9JHN 14:15JHN 14:231JN 2:291JN 3:71JN 3:10In this sermon, the speaker emphasizes the importance of translating the word of God into action. Attending religious meetings and conferences is not enough; we must embody the teachings of the Bible in our daily lives. The speaker gives the example of Jesus, who became flesh and dwelt among us, and encourages listeners to let the word become flesh in their own lives. The sermon also highlights the importance of practicing obedience and righteousness, and being known as someone who can be counted on to do what is right.
Does Doctrine Matter - Part 8
By Derek Melton1.2K51:30Importance of DoctrineDoctrineRegenerationEZK 36:25MAT 7:20JHN 3:3ROM 6:162CO 7:11EPH 2:81TI 4:161JN 2:291JN 3:141JN 5:18Derek Melton emphasizes the critical importance of doctrine, particularly the doctrine of regeneration, in the Christian faith. He explains that true regeneration leads to a transformation of the heart and life, evidenced by a love for God and His people, a desire for righteousness, and a rejection of sin. Melton warns against the complacency in modern Christianity that neglects the teaching of sound doctrine, urging believers to examine their lives for the fruits of true conversion. He passionately calls for a return to the biblical understanding of being 'born again' and the necessity of a genuine relationship with Christ, which results in a changed life. The sermon concludes with an invitation for those who feel the weight of their sin to seek true regeneration through Christ.
Knowing Christ Pt 5
By Philip Powell90749:461JN 1:81JN 2:191JN 2:291JN 3:4In this sermon, the speaker criticizes Rick Warren's preaching and argues that he misses the true essence of Christianity. The speaker believes that Warren's emphasis on finding purpose in life is misguided, as the true motivation for Christians should not be to be influential or successful. The speaker also mentions another preacher, Jake, who has a large congregation but denies the Trinity. The speaker warns against getting carried away by charismatic speakers and emphasizes the importance of abiding in Christ as the true source of motivation and fruitfulness.
Studies in 1 John 05 Practical Righteousness
By John W. Bramhall75145:43MAT 6:33JHN 14:151JN 2:291JN 3:51JN 3:81JN 4:9In this sermon, the speaker shares a story about a little girl in Sunday school who truly believed in Jesus. The speaker emphasizes the importance of having genuine faith and highlights three motives for believers: the father's love, the blessed hope of becoming like Christ, and the death of Christ. The death of Christ is described as the deepest and most powerful reminder of God's love and forgiveness. The speaker also mentions that the manifestation of Christ was to take away our sins and destroy the works of the devil. The sermon encourages believers to live a changed life and not be led astray by the actions of others.
Assurance of Salvation
By Colin Peckham0ROM 8:162CO 5:171JN 2:291JN 3:241JN 5:13Colin Peckham preaches about the importance of having assurance of salvation and a personal relationship with Christ. He emphasizes the need for believers to confidently answer questions about their faith and salvation, knowing that they have eternal life, peace with God, forgiveness of sins, and assurance of being children of God. The sermon highlights the direct and indirect witnesses of the Spirit, the importance of a changed experience, alignment with Scripture, and the collective experience of believers in confirming one's assurance of salvation.
The Nature and Author of Regeneration
By Samuel Davies0EZK 36:25JHN 3:32CO 5:17EPH 2:10JAS 1:171PE 1:31JN 2:291JN 4:71JN 5:4Samuel Davies preaches about the necessity and nature of regeneration, emphasizing the divine transformation required for salvation. He delves into the biblical concept of being 'born again,' highlighting the profound change in views, temper, and practice that occurs in a regenerate soul. Davies challenges the misconception that baptism is synonymous with regeneration, asserting that the new birth is a rational, noble work of God, essential for entry into the kingdom of heaven. He explores the role of God as the author of regeneration and outlines the process by which the divine agent produces this transformative change in individuals.
Vital and Organic Union
By T. Austin-Sparks0Spiritual GrowthUnion with ChristJHN 3:3ACT 20:272CO 5:17EPH 1:15EPH 4:15HEB 4:2JAS 1:181PE 2:21JN 2:31JN 2:29T. Austin-Sparks emphasizes the vital and organic union between believers and Christ, illustrating that true spiritual life begins with being begotten of God through His Word and the Spirit. He explains that this process involves begetting, birth, and growth, where the Word of God acts as the seed that contains the potential for spiritual life. Sparks stresses the importance of faith in responding to God's Word, leading to a manifestation of new life in Christ, which is essential for spiritual growth. He encourages believers to maintain a close relationship with Christ through the Word and prayer, as this is crucial for understanding and experiencing the fullness of spiritual life. Ultimately, the sermon highlights that all aspects of spiritual growth are rooted in a deep, abiding connection with Christ.
Are You Born Again?
By J.C. Ryle0Spiritual RegenerationBorn AgainJHN 3:3JAS 3:21JN 1:81JN 2:291JN 3:91JN 3:141JN 5:11JN 5:41JN 5:18J.C. Ryle emphasizes the critical question of being born again, as stated by Jesus in John 3:3. He explains that true Christians exhibit specific signs of regeneration, such as a hatred for sin, belief in Christ as the sole Savior, a commitment to righteousness, love for fellow believers, overcoming worldly values, and vigilance in guarding their souls. Ryle challenges listeners to reflect on their spiritual state and the presence of these characteristics in their lives. He urges that only those who are truly born again will display these marks, prompting a self-examination of one's faith.
1 John 2:29
By John Gill0New BirthRighteousnessROM 3:22EPH 2:81JN 2:29John Gill emphasizes the righteousness of Christ, asserting that true knowledge of His righteousness leads to a life characterized by righteous deeds. He clarifies that performing righteousness is not about earning justification but is a natural outcome of being justified by faith in Christ's righteousness. Gill explains that those who genuinely do righteousness are born of God, reflecting His image and grace in their lives. This transformation is evident through faith and good works, which stem from a heart that believes in Christ. Ultimately, this understanding of righteousness and regeneration sets the foundation for the believer's identity as a child of God.
Day 233, 1 John 2
By David Servant0JHN 13:351JN 1:91JN 2:11JN 2:161JN 2:191JN 2:221JN 2:29David Servant preaches on the three tests of authentic conversion highlighted by John in his first epistle: moral, social, and theological. True Christians are called to practice righteousness, demonstrate unselfish love for fellow believers, and believe in Jesus Christ as the Son of God. Jesus serves as our Advocate before God, offering His sufferings as the ground for our acquittal and being the propitiation for our sins, appeasing God's wrath. John emphasizes the importance of keeping God's commandments, abiding in Jesus, and walking as He walked as evidence of true faith.
Sanctification: Perfecting Holiness
By David Servant0PSA 139:23MAT 11:28MRK 9:24JHN 14:1ROM 2:71CO 1:30HEB 12:51JN 2:29REV 3:1David Servant preaches about the importance of continuing in faith and righteousness as true believers, highlighting the dangers of unbelief and sin that can lead to spiritual death. He emphasizes the need for believers to submit to God's authority, learn from Jesus, and grow in holiness through sanctification. The sermon underscores the significance of surrendering to God, avoiding secret sins, and being diligent in following Christ to receive God's rewards and blessings.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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. 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, εξ αυτου 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, Rom 8:17; elect of God - adopted of God - saints - a royal priesthood - a holy nation - a peculiar people, Pe1 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, Exo 19:3-6, etc.: 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. Deu 14:1-2, etc.: 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, Exo 4:22, chiefly because they were the descendants of Isaac, who was supernaturally begotten by Abraham, through the power which accompanied the promise, Gen 18:10 : Lo, Sarah shall have a son. So St. Paul informs us, Rom 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, Gen 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; οἱ εγεννηθησαν, 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, Th1 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, Th2 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.
Jamieson-Fausset-Brown Bible Commentary
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." 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
John Gill Bible Commentary
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, 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