1 John 3:7 Little children, let no man deceive you: he that does righteousness is righteous, even as he is righteous. The false teachers of John's day held that one might reach in some mysterious way a height of serene, inviolable, inward purity and peace, such as no things without, not even his own actions, could stain. In a less transcendental form, the same sort of notion practically prevails in the world. John meets it by bringing out in marked contrast the two opposite natures, one or other of which we must all share: that of God and that of the devil. I. "He that doeth righteousness is righteous, even as Christ is righteous." It is clearly moral character that is here in question, not legal standing. The precise lesson taught, the great principle asserted, is that righteousness, moral righteousness, cannot possibly exist in a quiescent or inactive state; that it never can be a latent power or undeveloped quality; that wherever it is it must be operative. It must be working, and working according to its own essential nature. Moreover, it must be working, not partially, but universally; working everywhere and always; working in and upon whatever it comes in contact with, in the mind within and the world without. Otherwise, it is not righteousness at all; certainly not such as we see in Jesus; it is not "being righteous as He is righteous." II. As "doing righteousness," through its being thus associated or identified with "being righteous as the Son is righteous," proves our being "born of God"; so "doing sin" proves a very different relationship, a very different paternity. "He that committeth" or doeth "sin is of the devil"; for, by doing sin, he shows his identity of nature with him who is a sinner from the beginning. And it is upon identity of nature, proved practically, that the question of moral and spiritual parentage must ultimately turn. This phrase, "being of the devil," as used here and elsewhere in Scripture, does not imply what in human opinion would be accounted great criminality or gross immorality. The sin which lost Satan heaven was neither lust nor murder. It was not carnal at all, but merely spiritual. It was not even lying — at least, not at first — though "he is a liar, and the father of it." It was pure and simple insubordination and rebellion; the setting of his will against God's; the proud refusal, at the Father's bidding, to worship the Son. So "the devil sinneth from the beginning." And when you so sin, you are of your father the devil. In order, then, to enter into the full meaning of John's solemn testimony, it is not needful to wait till some horrid access of diabolic fury or frenzy seizes us. It is enough if "the tongue speaketh proud things," or the heart conceives them. "Our lips are our own; who is lord over us?" Or, why are they not our own? May they not at least occasionally be our own — this once; for singing one vain song, or uttering one idle word, or joining in an hour's not very profitable, but not yet very objectionable, talk? Is there any rising up in us of such a feeling as this, as if it were hard that we may not occasionally take our own way and be our own masters? It is the devil's seed abiding in us; the seed of the devil's sin, and of his sinful nature. III. "But for this purpose the Son of God was manifested, that He might destroy the works of the devil." (R. S. Candlish, D. D.) Parallel Verses KJV: Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. |
    |