1 Giovanni 2:28,29

IV. RIGHTEOUSNESS AND LOVE AS MANIFESTED

BY THE CHILDREN OF GOD

Chapter S 2:28-3:18

1. The children of God and their coming manifestation (1 Giovanni 2:28 -1 Giovanni 3:3)

2. Sin and the new nature (1 Giovanni 3:4)

3. Righteousness and love (1 Giovanni 3:10)

1 Giovanni 2:28 -1 Giovanni 3:3 .

The address to the babes in Christ ended with the 27th verse, and now once more he speaks of the teknia, the little children, by which all believers are meant. The exhortation has been much misunderstood. It does not mean that by abiding in Him the believer may have confidence at His appearing. John speaks of himself and other servants of Christ, who minister the gospel and the truth of God. He urges the little children to abide in Him, “that when He shall appear we may have confidence and not be ashamed before Him at His coming.

” He wants them to walk carefully, to be faithful in all things, so that John and the other servants may not be left ashamed in that coming day. It is the same truth which Paul mentions in 1 Tessalonicesi 2:19 .

1 Giovanni 2:29 mentions the test of righteousness. It is an acid test. “If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him.” But the purpose of it is not to question the reality of their salvation as born again, to make them doubt, but the test is given so that they might be enabled to reject a spurious profession. Before he proceeds with the truth expressed in this verse, he mentions the fact that as born of God they are the children of God and what they shall be.

In 1 Giovanni 3:1 the word “sons of God” must be changed to “children of God. “John never speaks of “sons of God” in his message. It is in the writings of Paul the Holy Spirit speaks of believers as “sons and heirs.” But John unfolds the truth that believers are in the family of God by the new birth, hence the use of the word “children” to denote the community of nature as born of God.

As children of God we are partakers of the divine nature. It is the love of the Father which has bestowed this upon all who believe. And most emphatically the Spirit of God assures us through the pen of John, “Now we are the children of God.” There can be no doubt about it, it is our present and known position, because having believed on Him we are born again and are in possession of eternal life.

That which we shall be has not yet been manifested, but while it is not yet manifested we, nevertheless, know what we shall be. But how do we know? We know it because the Holy Spirit has revealed it in the Word of God. “But we know that when He shall appear, we shall be like Him; for we shall see Him as He is.” This is our blessed assurance! To this God has called us; it is “the hope of His calling” (Efesini 1:18).

It is that to which we are predestined, to see Him as He is and then infinitely more than that “to be like Him.” We see Him now by faith in His Word and are changed into the same image from glory to glory; when we shall see Him in that soon coming day, when He comes for His saints, we shall see Him bodily and then our bodies will be fashioned like unto His glorious body. Of all this the world knows nothing.

It knew Him not, knew not His life, nor His glory; it does not know the life which is in the children of God and what glory awaits them. And this hope is a purifying hope. We see that John speaks of the blessed hope as Peter and James, addressing Jewish believers, do not.

1 Giovanni 3:4 .

He makes a contrast between sin and the new nature and shows the marks of one who abides in Christ and one who hath not seen Him neither knows Him. “Every one that practiseth sin, practiseth lawlessness; for sin is lawlessness, this is the correct rendering. The definition of sin as “transgression of the law” is misleading and incorrect. Before there ever was a law, sin was in the world (Romani 5:12, etc.

); how then can sin be the transgression of the law? It is not sins of which John speaks, but sin, the evil nature of man. Here the apostle regards man as doing nothing else but his own, natural will; he lives as a natural man. He acts independently of God, and, as far as he is concerned, never does anything but his own will. John is, therefore, not speaking. of positive overt acts, but of the natural man's habitual bent and character, his life and nature.

The sinner, then, sins, and in this merely shows in it his state and the moral root of his nature as a sinner, which is lawlessness. But the born one, the child of God, is in a different position. He knows that Christ was manifested to take away our sins and that in Him there was no sin. If one knows Him and abideth in Him, that one sinneth not. If the believer sins it is because he has lost sight of Christ and does not act in the new life imparted unto him.

Another object usurps the place of Christ, and then acting in self-will he is readily exposed to the wiles of the devil using his old nature and the world to lead him astray. If a man lives habitually in sin, according to his old nature, he hath not seen Him nor known Him. A child of God may sin but he is no longer living in sin; if a professing believer lives constantly in sin it is the evidence that he has not known Him at all.

There were such who tried to deceive them. Their teaching was evidently a denial of holiness, that there was no need of righteousness. But the demand is for righteousness, while those who practise sin, live habitually in it, are of the devil. No true believer lives thus, for he knows the One whose life he possesses was manifested that He might destroy the works of the devil.

“Whosoever is begotten of God doth not practise sin, because his seed abideth in him, and he cannot sin, because he is begotten of God.” This verse has puzzled many Christians, but it is quite simple. Every creature lives according to its nature. The fish has the nature of a fish and lives its nature in the water; a bird has its own nature and lives it in the air, and not under the water as the fish.

Our Lord said to Nicodemus, “That which is born of the flesh is flesh.” Man has a fallen nature, the nature of sin, and that nature can do nothing but sin. That is why He said, “Ye must be born again.” In the new birth the divine nature is imparted. This nature is He Himself, Christ, the eternal life. Christ could not sin for He is God, and God cannot sin. The new nature believers possess cannot sin, for it is His nature.

But why do new-born ones sin? Because the Christian has two natures, the old nature and the new nature. The old nature is not eradicated; a believer when he sins does so because he has given way to that old nature, has acted in the flesh. But the new nature followed will never lead to sin, for it is a holy nature, and for that nature it is impossible to sin. Some have suggested out of ignorance that the translation ought to be instead of cannot sin “ought not to sin,” or “should not sin.” The Greek text does not permit such a translation, anything different from “cannot sin” is an unscriptural paraphrase.

1 Giovanni 3:10 .

The test as to the children of God and the children of the devil follows in this section. Whosoever doeth not righteousness is not of God, neither he that loveth not his brother. The message from the beginning, that is the same beginning as in 1 Giovanni 1:1 --is that we should love one another. This was the commandment given by the Lord, “This is my commandment, That ye love one another, as I have loved you” (Giovanni 15:12).

There is natural affection in the world, even in the animal creation. The natural man also can make himself amiable and speak of love and toleration. In fact an amiable character, a loving disposition through self-improvement is urged and practised among the antichristian cults, such as New Thought, Christian Science and the Liberalists, the advocates of the new theology.

But the love of which John speaks is exclusively of God and unknown to the natural heart of man. Yet all these antichrists go to the Epistle of John and quote him to confirm their evil doctrine of “the brotherhood of man and the universal fatherhood of God.” John does not speak of loving man as such, but loving the brethren, the other born ones in the family of God, and that is a divine love. It is the great test of the divine nature, “We know that we have passed from death unto life, because we love the brethren.

” The world not only knows nothing of that divine love, but the world hates those who are born of God. “Marvel not, my brethren, if the world hate you.” This fact is illustrated by Cain. He was of the devil. He slew his brother because Cain's works were evil, he was an unbeliever, and his brother's were righteous, Abel believed and that was counted to him for righteousness. And so the world hates the brethren, the children of God on the same ground and for the same reason.

Then again he tests profession: “He who loveth not his brother abideth in death. Whosoever hateth his brother is a murderer.” Hating the brother is the evidence that the professing Christian is in the state of death and linked with the murderer from the beginning.

The better rendering of 1 Giovanni 3:16 is, “Hereby we know love, because He laid down His life for us.” Such love must be manifested in practical ways towards the brethren.

“But ‘we know that we have passed from death unto life, because we love the brethren.' Not because we love certain of the brethren, let us remember. We may love even the children of God for some other reason than as His children. We may love them, perhaps in gratitude to them for services that we may be receiving from them. Further than this, we may mistake for brotherly love that which is merely self-love in a subtler form.

Men minister to our comfort, please us, and we think we love them; and in the true child of God there may be yet, after all, as to much that he counts love to the brethren, a similar mistake. A love to the children of God, as such, must find its objects wherever these children are, however little may be, so to speak, our gain from them; however, little they may fit to our tastes. The true love of the children of God must be far other than sociality, and cannot be sectarian.

È, come dice l'Apostolo, «senza parzialità e senza ipocrisia». Ciò non nega, ovviamente, che possano esistere differenze che ancora sussistono. Colui in cui Dio si vede maggiormente dovrebbe naturalmente attrarre il cuore di chi conosce Dio secondo il ragionamento dell'apostolo qui. È Dio visto negli uomini che riconosciamo nell'amore loro portato; ma, poi, Dio è in tutto suo, come l'apostolo sostiene dappertutto; e, quindi, non c'è nulla di contraddittorio in quanto è stato appena detto”. -- FW Grant.