001.38. Chapter 38
Chapter 38
RIGHTEOUSNESS
1 John 2:29 “If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him.”
“And now, little children” (1 John 2:28): in view of all that I have said from verse 12 onwards, and especially from 1 John 2:18, let me summarize in this one word, “Abide in Him.” Give continued evidence of your loyalty to Christ. Make Him the grand object of your hearts, the centre of your affections, the One with whom you converse daily. Follow the example He has left you. Seek all your joy in Him. Endeavour to become better established in His doctrine. Strive to grow in grace and in the knowledge of Him. It is of the utmost importance that you do so: nothing will so effectually preserve you from error as to keep your hearts and minds fixed on the Lord Jesus. As Calvin remarked, “Faith is not a naked and frigid apprehension of Christ, but a lively and real sense of His power, which produces confidence.” The Greek word for “confidence” here literally means liberty of utterance, free-spokenness, as may be seen from its force in Acts 4:13, Acts 4:29, Acts 4:31; 2 Corinthians 3:12. They who abide in Christ, who commune regularly with Him, have freedom of approach and liberty of speech at the throne of grace, for assurance of heart is ever the effect of true piety. “Hence it is that the godly calmly wait for Christ, nor do they dread His coming” (Calvin).
All who trust in the atoning sacrifice of Christ, who genuinely endeavour to live unto Christ, die in Him (Hebrews 11:13; 1 Thessalonians 4:14). They shall be raised by Him and be made “like Him” (1 John 3:2), conformed to the image of God’s Son, glorified (Romans 8:29-30). They will meet Him with confidence and joy, for He is the One they most of all desire to behold. But different far will be the attitude and demeanour of those spoken of in 1 John 2:19, and all like unto them. Those who originally made profession of faith in Christ, but who turned away from Him unto His enemies, abandoning Him in order to follow the course of this world, will in the day of His appearing shrink from Him with terror and horror. They will be “ashamed before Him at His coming:” ashamed of their infidelity, of their mad policy, of their wretched choice of forsaking the living Fountain for cisterns which hold no water. Literally, “ashamed from Him,” their guilty consciences causing them to shrink from His holy presence. They will be put to the utmost confusion and dishonour. The word occurs again in Luke 16:3, Php 1:20. But, blessed be God, it is written, “Whosoever believeth on Him shall not be ashamed” (Romans 9:33).
“And now, little children, abide in Him; that, when He shall appear, we may have confidence, and not be ashamed before Him at His coming.” That admits of two distinct interpretations, though the one by no means necessarily excludes the other. First, the “we” may legitimately be regarded as John speaking of himself and his fellow ministers as believers, taking his place alongside those for whom he wrote, intimating thereby that he was himself following the same course and prescribed for himself what he did for them—as he included himself personally in the “we” of 1 John 1:6, 1 John 1:8-9, etc. Second, the “we” of 1 John 2:28, may also be fairly considered as referring to himself and others as the servants of God—as in 1 John 1:1-4, he alludes to himself and his fellow apostles officially. In support of this is the significant change of person from the second to the first. In 1 John 2:20-27 he had uniformly used the “ye,” as a teacher instructing his disciples. He might well have kept to that form of address—he does return to it in the very next verse: “If ye know that He is righteous.” In what immediately follows, John had the ultimate in view—the great day of reckoning, when as a minister of Christ he would be called upon to render an account of his stewardship, particularly concerning those who, under God, he had begotten through the Gospel (1 Corinthians 4:15).
Looked at from the latter standpoint, 1 John 2:28 is to be regarded both as the climax of the entire passage and as an affecting appeal to the Divine love in the saints. Quite a number of weighty reasons and strong inducements had been set before the Lord’s people to turn a deaf ear unto all false teachers, and remain steadfast in their allegiance to Christ; and now they are informed that it is not only to their advantage and security so to do, but in the day to come he will be the gainer thereby: “And now, little children, abide in Him; that [in order that] when He shall appear we [your spiritual fathers] may have confidence and not be ashamed [of you] before Him at His coming” That interpretation gives added force and pertinency to the tender form of address—“little children.” If you give ear to the antichrists and become followers of them, it will be a serious reflection upon us who were responsible for your indoctrination and establishment in the faith: your infidelity would impugn our fidelity. Thus our text is to be considered as a parallel appeal to the one found in John’s second epistle, and which throws light thereon: “Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.”
There is not a little in the New Testament which reveals the special relation which pastors sustain to their children in the faith, and also which clearly intimates that the present conduct of Christians has a close bearing on the minister’s approbation and reward by Christ when He shall make good that word “My reward is with Me, to give every man according as his work shall be” (Revelation 22:12). “For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ” (2 Corinthians 11:2). He had been an instrument in the Spirit’s hand of moving them to give up themselves to the Lord, and take Him as their Husband and Head, and was much concerned that their affections should not be diverted from Christ, or they receive “another gospel” (2 Corinthians 11:4). Sustaining such an intimate relation to his converts, Paul was deeply interested in their spiritual welfare, and longed to present them unto Christ at His judgment-seat as those who had conducted themselves consistently with their dedication to Him, so that it would then appear that his labours on their behalf had not been in vain. As he said elsewhere, “Whom we preach, warning every man, and teaching every man with wisdom; that we may present every man perfect in Christ Jesus” (Colossians 1:28). The under-shepherds of Christ will be called upon to render an account unto the chief Shepherd of their ministerial stewardship in the day of reckoning, and therefore are the members of their flocks exhorted, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief” (Hebrews 13:17). Ministers are expressly appointed of God for the guarding of their members from error and to warn against those sins which endanger the soul. They will have to render an account of how they discharged their duty, used their talents, redeemed their time: whether those committed to their care were built up in the faith, or whether souls were lost through their neglect—the lives of their members will be witnesses for or against them.
It is in view of that solemn reckoning in the future that each minister is exhorted, “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at His appearing and His kingdom; Preach the word, be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:1-2) for in that day his service will either be approved or disapproved by his Master.
Thus “And now, little children, abide in Him; [so] that when He shall appear we may have confidence [His approval], and not be ashamed before Him at His coming.” Do you be careful how you walk, so that in the day of accounts we may not be put to the blush because you have profited so little from the grace and truth we have ministered unto you.
If you give heed to the antichrists, that will be a serious reflection upon us; that we rejoiced over your apparent conversion, baptized you, received you into church fellowship, only for you to fall away and apostatize from the faith. In such a case it would show that our labours were fruitless and our expectations would be disappointed. It would then seem to prove that we had failed to set before you the only preservative from all false doctrine. See here, my readers, the solemn effect of careless walking: it brings reproach on your pastor that he should have such “seals” to his ministry. The apostle longed that both he and they together might “receive a full reward” (2 John 1:8), which would be the case only if they remained steadfast in the faith and in their obedience to Christ. As Paul also reminded the saints, “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming? For ye are our glory and joy” (1 Thessalonians 2:19-20, cf. Hebrews 13:17).
“If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him” (1 John 2:29). There is considerable difference of opinion as to how this verse fits into the framework of the epistle. Scarcely any of the commentators make any serious attempt to show its coherence with that which precedes, regarding it more or less as a detached statement. Candlish considered “The apostle passes to a new thought or theme.” Personally, we believe there is a very close connection between the words now before us and those which we have just finished expounding; yet our recognition of the same will depend largely upon a correct apprehension of the terms used. The opening “if” is not one of doubt, but rather of certainty; it is not the raising of a question, but an appeal to an established fact, having the force of “since”—forasmuch as you are assured that He is righteous. The pronoun has its antecedent in the One the apostle was speaking about in the foregoing verses, namely Jesus Christ. There He is seen as the One who shall separate the precious from the vile, and as the rewarder of His servants: in a word, as “the righteous judge” (2 Timothy 4:8), who shall deal faithfully and impartially with every one.
Whereas it is evident and certain that Christ is righteous, it clearly follows that, “every one that doeth righteousness is born of Him.” He that “doeth righteousness” is a variant of he that “abideth in Him”—his abiding in Christ is manifested by submitting to Him, by actually doing His revealed will. Thus 1 John 2:29 is a further word of discrimination, the drawing of the line again between gracious and graceless professors. It announces one of the tests by which we may identify the regenerate and distinguish them from the unregenerate, namely by their conduct, for it is by the fruits which it bears that the tree is known. In sharp contrast with “the children of disobedience” (Ephesians 2:2), the renewed child of God walks in obedience to Him, treads “the paths of righteousness for His name’s sake” (Psalms 23:3), heeding His precepts and keeping His statutes. 1 John 2:29 is very much more than an aphorism or mere abstract doctrinal statement: it is a clearly implied exhortation, bidding us examine the claims of those who profess to be Christians and desire fellowship with us as such. But this criterion of being a doer of righteousness we are to distinguish between the genuine and the spurious, and thus be delivered from being imposed upon by hypocrites. It scarcely needs pointing out that honesty requires that we first faithfully test ourselves by this rule before we apply it to others.
There has always been a considerable number in Christendom who “hold the truth in unrighteousness” (Romans 1:18): Those who are well versed in theology, but devoid of any sanctifying effects therefrom; whose heads are filled with orthodox views, but whose hearts and lives are unaffected thereby. And John was very anxious to preserve the saints from wasting their affections upon those who were not entitled to the same. He would have them equipped to distinguish clearly between those who were for Christ and those who (despite their pretensions to the contrary) were against Him. He would have them know that there is a radical difference between the righteous and the unrighteous, so that they should walk in separation from the latter. All through his epistle he is most insistent on segregating the one from the other (1 John 1:6-7; 1 John 2:3-5, 1 John 2:9-11; 1 John 3:10, etc.). Here again in our text the apostle draws the picture of a real child of God: that there may be no mistaking him, he adds to the statement that he who has received the Spirit and abides in Christ is also a doer of righteousness.
It therefore follows that those who are thoroughly worldly and carnal in their walk are not born of Christ. The unrighteous must not be regarded as righteous.
“He is righteous.” We are more apt to think of Christ as gracious and compassionate, merciful and tender, than righteous; but there is much said in Scripture about His righteousness. As God He is essentially righteous. As man He is also perfectly righteous, fulfilling the law in thought, word and deed. As Mediator, He was righteous in faithfully discharging His commission and finishing the work given Him to do. He is the Author of that everlasting righteousness which is revealed in the Gospel and received by faith. In Isaiah 11:5, it was announced: “Righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins.” In Old Testament times God spoke of Him as “My righteous servant” (Isaiah 53:11), as “a righteous Branch” (Jeremiah 23:5), as “the Sun of righteousness” (Malachi 4:2). By the spirit of prophecy Christ declared, “I have preached righteousness in the great congregation” (Psalms 40:9). How righteously He dealt with the rich young ruler, exposing the hypocrisy of the Pharisees, reproved His own disciples, accepted the awful cup in Gethsemane!
Verily, He was the Lamb without blemish and without spot. When the Father crowned Him with glory and honour He bore testimony to Christ, “Thou lovest righteousness, and hatest wickedness” (Psalms 45:7). He is the antitypical “King of righteousness” (Hebrews 7:2). He is expressly declared to be “Jesus Christ the righteous” (1 John 2:1). And by amazing grace believers own Him as “The Lord our righteousness” (Jeremiah 23:6), for He has wrought out for them and covered them with the “robe of righteousness” (Isaiah 61:10).
“If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him.” It has been objected by those who ought to know better that the “He” cannot here refer to Christ, because nowhere else in Scripture is regeneration ascribed to the Son. Even were that the case, the objection would have no real validity—as well deny that it was “through the eternal Spirit” that Christ offered Himself without spot to God, because nowhere else are we told so except in Hebrews 9:14. But our text is by no means the sole passage where, by clear implication at least, Christ is represented as the Author of the new birth. He is denominated “the everlasting Father” (Isaiah 9:6), and says “Behold, 1 and the children whom the Lord hath given Me” (Isaiah 8:18, and cf. Hebrews 2:13). God expressly declared of the Saviour, “He shall see His seed,” yea, that “He shall see of the travail of His soul, and shall be satisfied” (Isaiah 53:10-11)—what are that “seed” and “travail of His soul” but those who are “born of Him”? As the Son Himself declared, “Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:24). It is by Christ that we are given the power of privilege “to become the sons of God” (John 1:12) The saving operations of God are ascribed to each of the Persons in the Trinity. In one passage we are said to be justified “by the Spirit of our God” (1 Corinthians 6:11), though elsewhere that is predicated of the Father (Romans 5:1) and of Christ (Acts 13:39). So too the new birth is attributed equally to the Spirit (John 3:6), to the Father (James 1:18), and to Christ Jesus (Ephesians 2:10), the new spiritual nature being derived from Him as His “seed” (Psalms 22:30). Nor is it at all strange that John should here attribute our new birth immediately to Christ. His chief design in the whole of the context is to exalt Him in the esteem of His redeemed, to evince how deeply indebted they are to Him, and to emphasize the intimate and spiritual oneness which there is between Him and them. Christ is our Advocate with the Father (1 John 2:1). He is the Propitiation for our sins (1 John 2:2). He is our Exemplar (1 John 2:6). He is our Anointer (1 John 2:27). He is the Rewarder of our works (1 John 2:28). And He is the Author of our regeneration. The last mentioned supplies yet a further link with the context, furnishing as it does an additional reason or argument in support of the injunction to constancy. To “abide in Him” is enforced first by the consideration of the great day of accounts, and second by the consideration of the dignity of those called upon to be faithful to Him—they are His dear children.
“If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him.” The twofold “ye know” is closely related to the repeated “teacheth you of all things” and “hath taught you” of 1 John 2:27. The anointing Spirit communicates a spiritual judgment and discernment, enabling its possessor to perceive that which is hidden from those who are wise and prudent in their own esteem. It imparts a true knowledge of Christ and the ability to identify their brethren and sisters in Him. Until we have a true concept of Christ’s character, we cannot form a just opinion of those who are His. But further, the anointing Spirit ensures an abiding in Christ, and it is the doing of righteousness which is the visible proof and practical fruit of such abiding; for doing righteousness is a complying with His revealed will. It was so with the Son Himself: “If ye keep My commandments, ye shall abide in My love; even as I have kept My Father’s commandments, and abide in His love” (John 15:10). It was by walking in full subjection to the Father that Christ demonstrated His Sonship. In the case of the Christian this knowledge is first objective—apprehended from the Scriptures; then subjective—realized in experience; then influential—expressing itself in the doing of righteousness; and, therefore, evidential—supplying proof of the new birth. In our text, then, the apostle enunciates the simple but obvious principle that like produces like, that it is an unvarying law of creation that everything should bring forth “after his kind.” That there must be and is a reproduction of the parent in the child was taught plainly by our Lord. Concerning Himself, “the Son can do nothing of Himself, but what He seeth the Father do; for what things soever He doeth, these also doeth the Son likewise” (John 5:19). To the Jews He said, “If ye were Abraham’s children, ye would do the works of Abraham.” And again, “If God were your Father, ye would love Me”—nature and conduct must correspond. It did so in their case: “Ye are of your father the devil, and the lusts of your father ye will do” (John 8:39, John 8:42, John 8:44). Since Christ be righteous, those born of Him are righteous: the members are conformed to their Head in nature, character and conduct. But the emphasis is here placed first on what they do rather than on what they are, the one serving to make manifest the other.
Instead of arguing from cause to effect, as in “every good tree bringeth forth good fruit” (Matthew 7:17), the apostle reasons from actions back to principles. Where there are righteous works, there must be a righteous principle producing them. Since none of the fallen sons of men be righteous by nature, then the presence of righteous works evinces that the producer has been made a partaker of “the new man, which after God is created in righteousness and true holiness” (Ephesians 4:24). On the one hand, regeneration is the foundation of all righteousness in the soul, being that which inducts us into the kingdom of God (John 3:3), when Divine power gives us “all things that pertain to life and godliness” (2 Peter 1:3). On the other hand, a righteous walk is one of the visible marks of a new birth, for we are “created in Christ Jesus unto good works” (Ephesians 2:10). The emphasis is placed here on the latter because it is the testing of profession which is in view, the drawing of the line between the real and the false. He “doeth righteousness” not in order to be saved, but in demonstration of the fact that Christ has saved him, Only those who bear Christ’s image and walk before Him in the ways of righteousness are born of Him. Those who give no evidence of so doing are either deliberate hypocrites or utterly deluded souls.