In the last verse of 1 John 2, the subject of our righteousness is introduced. We have seen that God is righteous in 1 John 1:99If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:9). What a wonderful truth it is that God is there declared faithful and righteous to forgive us our sins and to cleanse us from every unrighteousness! God is able to act not merely graciously in our favor when we do not deserve it, but righteously to forgive that which is so offensive to Him as sins. It is true that when born of God we too avoid sins; we have learned to condemn sin itself and ourselves for having been guilty of sins. Is it not verified in the believer from his first turning to God? He abhors himself and his sins as before Him. When the work of the Lord Jesus is received in the Spirit’s power as well as His person, then even the young believer sees things clearly, as they are in the sight of God. He begins to know not only things in God’s sight, but God Himself in His feeling of perfect love towards those that are His.
Righteousness—New Birth
Here, however, our righteousness is asserted as inseparable from our new birth. This often alarms anyone immature in faith, because he at once naturally turns to look within. But what we have to do is to rest on Christ, who is made to us righteousness. There is no object of faith in looking at ourselves; it brings only experience of our utter weakness. Only when Christ fills the spiritual eye is His strength made perfect in our weakness. Then indeed practical righteousness follows.
Although in the last verse he had introduced righteousness, the writer (John) immediately seems to turn away from it in the opening verses of chapter 3, where he suddenly bursts out into those wonderful words: “See what manner of love the Father hath given to us.” Thus he takes in the Father’s present love and the future glory in the same surpassing favor to the children of God in being like Christ, “because we shall see Him as He is. And every one that hath this hope in Him [Christ, founded on Him] purifieth himself, even as He [Christ] is pure.” Christ being the standard, and He being absolutely pure, makes the Christian feel that he must purify himself from all that is unworthy of Him. Needless to say that when we look into daily conversation, there is often failure. But John is not occupied with the shortcoming as a general rule, but with the principle, and therefore he puts it in all its simplicity, in the abstract.
Hatred of Sin
The believer is righteous as being born of God, and consequently shares with Christ God’s hatred of sin, for doing follows being. And everyone that does righteousness is born of God, and thus knows that he has nearness of relationship from being the object of the Father’s love. Thus the nature and the relationship join hands and go together, and this is what the apostle here explains to us.
“Whosoever doeth sin doeth also lawlessness; and sin is lawlessness” (vs. 4). “Doing sin” here means both the principle of the man and his practice too, for this is exactly what the natural man does in God’s sight. Man’s place is in the dust as a sinner, for his sin is lawlessness — the principle of self-will and of total independence of God.
Sin is Lawlessness
“Whosoever doeth sin doeth also lawlessness; and sin is lawlessness?” Sin is not breach of law but lawlessness; this is the true sense. No other rendering is possible legitimately. Making the law instead of Christ the rule of life for the Christian is a mistake. “And ye know that He was manifested that He might take away our sins; and in Him is no sin” (1 John 3:55And ye know that he was manifested to take away our sins; and in him is no sin. (1 John 3:5)). The apostle introduces at once the exact opposite. Where shall we look for one utterly free from lawlessness? There was but One, and He so evident that it was needless to name Him. Yes, we know that the Lord Jesus was manifested to take away our sins. How suited to a divine person, but withal truly man! He indeed abhorred sin, and, as is said immediately after His work, “In Him is no sin.” It is not only “was” before His advent, and “will be” now that He is risen, but “in Him is no sin.” It is an absolute truth. As it never was at any time, so it never could be. Yet the sinless One was just the One whom God made sin, that we who were indeed sinners might become God’s righteousness in Him. The one refers to the unique act and aim of His atoning death; the other refers to the immutable and holy character of His life, so peculiarly displayed and tested particularly in this world. There it was manifest to every eye, unless they were blind or saw crooked.
No Other Remedy
“Every one that abideth in Him sinneth not” (1 John 3:66Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. (1 John 3:6)). There is no other remedy against sin than abiding in Him, constantly dependent and confiding. The guard or preservative is not in that one has called on the name of the Lord. This is excellent to begin with, but many that today say “Lord, Lord,’’ will be ignored in that day. To abide in Christ is the test of living faith in Christ, which is not empty or vain, but rather works by love, as the law-affecting Galatians were told. Nor could it be otherwise. “I am crucified with Christ, and no longer live, I, but Christ lives in me; but in that I now live in flesh, I live by faith, the faith of the Son of God, who has loved me and given Himself for me” (Gal. 2:2020I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:20) JND). He is not ashamed to call us brethren; He has proved His love for us to the uttermost. Neither the Father nor the Holy Spirit ever became incarnate to display absolute obedience in life, and in death to endure the judgment of our sins at God’s hand. He did. Therein is for us a motive of exceeding power, particularly as there is a righteous nature communicated, as well as a relationship of such nearness to God, as only the supreme love of the Father could conceive of and confer.
W. Kelly (adapted)