Book of 1 John Chapter 2 Vs. 29

 Children of God

1 John 2:29 "If ye know that he is righteous, ye know that every one that doeth righteousness is born of him."

If ye know... Three things' Christians know:

1. That Christ is righteous.

2. That every born-again person is righteous.

3. That doing righteousness is proof of the new birth (1Jhn. 3:6-10; 5:1-4, 5:18).

If ye know - ye know (ἐὰν εἰδῆτε - γινώσκετε)

If ye know absolutely that He is righteous, ye perceive that every one, etc. See on John 2:24. Ye perceive may be taken as imperative: perceive or know ye.

Is born of Him (ἐξ αὐτοῦ γεγέννηται)

The interpreters differ as to the reference of Him; some referring it to God, and others to Christ. Against the latter is the fact that men are not said to be born of Christ, but of God; and that to be born of God is a characteristic phrase of John, while to be born of Christ is a phrase which occurs nowhere. On the other hand, the undoubted reference to Christ in 1Jhn. 2:28, would seem to demand a similar reference here. Men are said to abide in Christ as well as in God, and to be born of the Spirit. Westcott's remark is pertinent. When John thinks of God in relation to men, he never thinks of Him apart from Christ (see 1Jhn. 5:20); and again, he never thinks of Christ in His human nature without adding the thought of His divine nature. Thus a rapid transition is possible from the one aspect of the Lord's divine-human person to the other.

every one that … This is the second feature of the believer’s hope in 2:28-3:3. The hope of Christ’s return not only sustains faith, verse 28, but makes righteousness a habit. The term for born is the same verb used in John 3:7, where Jesus told Nicodemus that he must be born again.

Those truly born again as God’s children have their heavenly Father’s righteous nature (1Pet. 1:3, 13-16). As a result, they will display characteristics of God’s righteousness. John looks from effect righteous behavior to cause being truly born again to affirm that righteous living is the proof of being born again (Jas. 2:20, 26; 2Pet. 3:11).

Righteous (δίκαιος)

Used by John both of God and of Christ. Of God, 1Jhn. 1:9; John 17:25; Rev. 16:5; of Christ, 1Jhn. 2:1; 3:7. Compare Acts 3:14; 7:52; 22:14.

The idea seems to be that he who practices what is right, being born of God (3:9), need not fear Christ’s coming, verse 28. Spiritual rebirth is stressed in John. (See 4:7; 5:1, 4, 18; also John 1:13; 3:3-8).

A Christian is born again of the Spirit. Our flesh is buried in water baptism, and we rise to new life in Him. This is speaking of Jesus Christ the Righteous. We take on His righteousness.

Is born of Him (ἐξ αὐτοῦ γεγέννηται)

Rev., begotten. The first occurrence of the phrase in the Epistle.

Discerning the children of God

At this point John began to develop a line of thought which culminates in the acquisition of the boldness of which he had just spoken (1Jhn. 2:28; cf. 1Jhn. 4:17-19). The fellowship with the apostolic circle and with God which he had in mind (cf. 1Jhn. 1:3) requires discerning the way the lives of God’s children are manifested in their actions. John was moving toward the thought that when one’s life is properly manifested, God Himself is manifested in it (1Jhn. 4:12-16).

This verse introduces for the first time in 1 John the explicit thought of new birth. Since the readers know that He God the Father or God the Son is righteous, they would also know that everyone who does what is right has been born of Him the pronoun here probably refers to God the Father who regenerates. The phrase born of God occurs in 1Jhn. 3:9; 4:7; 5:1, 5:4, 5:18 twice. The statement has nothing to do with the readers’ individual assurance of salvation. It is rather an assertion that when they see real righteousness what is right translates tēn dikaiosynēn exhibited, they can be sure that the person who exhibits it is a child of God. This righteousness, of course, for John can only mean the kind that Christ had enjoined. It has nothing to do with mere humanistic kindness and morality. The converse of John’s statement does not follow, namely, that everyone who is born of God does righteousness. John knew that Christians can walk in the darkness and are susceptible to sin (1Jhn. 1:6, 1:8; 2:1). He was writing here of the way one can see the new birth in the actions of others.

Book of Joel Chapter 2 Vs. 18

The Lord Had Pity

Verses 2:18 – 3:21: With the advent of verse 18, the text makes a decisive transition, devoting the remainder of the book to restoration.

It assumes an interval of time between verse 17 and verse 18 during which Israel repented. As a result of her repentance, the 3 major concerns of 1:1 – 2:17 are answered by the Lord: physical restoration (2:21-27), spiritual restoration (2:28-32), and national restoration 3:1-21).

Then will the LORD be jealous for his land, and pity his people. Joel 2:18

Then will the... Then (when Israel has fully repented as in Joel 2:12-17) the Lord will restore them (Joel 2:18-19) and remove the northern army (Joel 2:20). Then (when Israel has fully repented as in Joel 2:12-17) the Lord will restore them (Joel 2:18-19) and remove the northern army (Joel 2:20). Or "zealous" for it; for the honor of it, and the good of its inhabitants, and for the glory of his own name, it being the chief place in the world for his worship and service. And his indignation will be moved against those who have brought desolation on it.

יְהֹוָה

y^ehôvâh

yeh-ho-vaw'

From H1961; (the) self-Existent or eternal; Jehovah, Jewish national name of God: - Jehovah, the Lord. Compare H3050, H3069.

be jealous for... This section marks a turning point in the argument of the book. It describes the divine response (Joel 2:18) to the nation’s repentance and records the Lord’s comforting words to His people (Joel 2:19-27). The effects of the locust plague (Joel 1:1-20) are reversed (see esp. Joel 2:25).

קָנָא

qânâ'

kaw-naw'

A primitive root; to be (causatively make) zealous, that is, (in a bad sense) jealous or envious: - (be) envy (-ious), be (move to provoke to) jealous (-y), X very, (be) zeal (-ous).

and pity his... As a father his children, who had suffered much, and had been reduced to great distress by the locusts, or by their enemies. This the prophet foretells would be done upon their repentance, fasting, prayers, and tears.

חָמַל

châmal

khaw-mal'

A primitive root; to commiserate; by implication to spare: - have compassion, (have) pity, spare.

That the people meeting together with their princess and priests, and humbling themselves before the Lord, and crying to him, he expressed a zeal and compassion for them, and delivered them out of their troubles. For though their humiliation is not expressed, it may be understood and supposed, as doubtless, it was fact.

His land, and... In response to this genuine repentance, the Lord was jealous for His land and took pity on His people. The Lord’s jealousy is His passionate loyalty toward what is His, a loyalty that prompts Him to lash out against anything that would destroy it (cf. Isa. 26:11; Eze. 36:5-6; 38:19; Zec. 1:14; 8:2). The military protection described in Joel 2:20 is in view here.

This is forgiveness on the way. This reminds me of the following Scripture.

Luke 15:20 "And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him."

people...

עַם

‛am

am

From H6004; a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock: - folk, men, nation, people.

Forgiveness and Restoration

This section marks a turning point in the argument of the book. It describes the divine response (Joel 2:18) to the nation’s repentance and records the Lord’s comforting words to His people (Joel 2:19-27). The effects of the locust plague (Joel 1:1-20) are reversed (see esp. Joel 2:25), and the threatened invasion (Joel 2:1-11) is averted (Joel 2:20).

The divine message of Joel 2:19-27 displays the following chiastic structure:

a. Joel 2:19

b. Joel 2:20

c. Joel 2:20-24

b.¹ Joel 2:25

a.¹ Joel 2:26-27

Parts a and a¹ correspond as both parts promise a restoration of crops and a cessation of shame. Parts b and b¹ both refer to an elimination of enemies (or their effects). Part c contains two cycles (Joel 2:20-21, 2:21-24), the second of which repeats and/or expands the three elements of the first (cf. Joel 2:20 with Joel 2:21; Joel 2:21 with Joel 2:22; and Joel 2:21 with Joel 2:23-24).

The Lord’s gracious response described.

The relationship between Joel 2:18-19 and the preceding context is problematic. The NIV translation (cf. also NASB, KJV), which employs the future tense (“will be jealous,” etc.), interprets these verses as a promise conditional on the people’s positive response to the call to repentance in Joel 2:12-17. However, that interpretation of the Hebrew verbal forms in this context is unlikely (cf. S.R. Driver, A Treatise on the Use of the Tenses in Hebrew. 3rd ed. Oxford: Clarendon Press, 1892, p. 95; Keil, “Joel,” in Commentary on the Old Testament in Ten Volumes, 10:200). The forms seem better translated with the past tense (cf. NIV marg., NASB marg., RSV) and the text understood as a description of the Lord’s turning to His people in Joel’s time. This would, of course, imply they had responded positively to the appeal of verses 12-17 (cf. Allen, The Books of Joel, Obadiah, Jonah and Micah, p. 86).

In response to this genuine repentance, the Lord was jealous for His land and took pity on His people. The Lord’s jealousy is His passionate loyalty toward what is His, a loyalty that prompts Him to lash out against anything that would destroy it (cf. Isa. 26:11; Eze. 36:5-6; 38:19; Zec. 1:14; 8:2). The military protection described in Joel 2:20 is in view here.

Book of 1 John Chapter 2 Vs. 28

 In verses 2:28 – 3:3, this section deals with the purifying hope of every Christian, which is the return of Christ. John uses this purifying hope to reiterate and elaborate on the moral test love and obedience of a true Christian. The hope of Christ’s return has a sanctifying effect on moral behavior.

In anticipation of Christ’s return and reward (1Cor. 3:10-17; 4:1-5; 2Cor. 5:9-10; Rev. 22:12), a genuine Christian walk-in holiness of life. Those who do not evidence such behavior manifest an unsaved life. In these five verses, John has given five features of the believer’s hope.

The readers did not need teaching from the antichrists or, for that matter, from anyone. Their anointing… received from God, remains in them and was a sufficient Teacher. This, along with 1Jhn. 2:12-14 may imply that John’s readers were relatively spiritually mature, since the immature need human teachers (cf. Heb. 5:12). This is appropriate if John were addressing church leaders, but it would also suit a congregation that had long been in the faith. Unlike the antichrists, who may have claimed some form of inspiration, the readers’ anointing was real, not counterfeit. They needed to remain menete, abide in Him the pronoun can refer to the anointing and rely fully on His continuing instruction.

Children of God

1 John 2:28 "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."

abide in him... Two such commands in Scripture:

1. Abide in Him (1Jhn. 2:28)

2. Abide in Me (John 15:4)

Keeping the commandments is the only guarantee of constant abiding (John 15:10). Abiding is the condition of fruit-bearing (John 15:4, 15:7). If one does not abide he is cut off and destroyed like a branch (John 15:6). See, 1Jhn. 2:6.

John Repeats his emphasis on abiding, verse 27, to introduce it as the first feature of the believer’s hope in 2:28-3:3. Whenever John refers to abiding he’s referring to persevering in the faith of salvation, which is evidence of being a true believer (John 15:1-6).

The hope of Christ’s return produces the effect of continual abiding in every true believer as they long for the glorious future prepared for them. Paul called it loving His appearing (2Tim. 4:8) and said those who do that are the ones who will be crowned with eternal righteousness in heaven. Abiding signifies a permanent remaining in Christ and guarantees the believer’s hope. Those who truly abide continue in the faith and in fellowship with the saints, verse 19.

In contrast to verse 27 you abide, however, he commands imperative believers to abide. The command signals that abiding is not passive; continual, active abiding must be pursued by every genuine believer, Phil. 2:12. Salvation is eternal because of the Lord’s side – He holds us (John 6:37-44) and because of our side – we persevere in faith and obedience (John 8:31-32).

It is not unlike salvation in which God sovereignly saves, but not apart from personal faith from the one He saves. Or in the case of sanctification, God conforms us to His Son but not apart from obedience. The New Testament is rich with statements about God’s work and the work of the believer. Paul said it well in Col. 1:29.

that, when he... The 3rd New Testament prophecy in 1John (1Jhn. 2:28, unfulfilled). Next, 1Jhn. 3:2. To be found in Him at His coming is one of the purposes of abiding in Christ. To this end Paul counted all loss for Christ and made every known consecration (Phlp. 3:7-16).

When He shall appear refers especially to the Rapture and gathering of the church (John 14:1-6; 1Cor. 15:51-54; 1Thes. 4:13-18) and the judgment Seat of Christ to follow (1Cor. 4:5; 2Col. 5:9-10).

When He shall appear (ὅταν φανερωθῇ)

The best texts read ἐὰν if, for when. So Rev., which gives also the proper passive force of φανερωθῇ, if He shall be manifested. Not expressing a doubt of the fact, but uncertainty as to the circumstances. On φανερόω to make manifest, see on John 21:1. John never uses ἀποκαλύπτω to reveal, of the revelation of Christ. Indeed, neither the verb nor the kindred noun, ἀποκάλυψις, occurs in his writings except in John 12:38, which is a citation from Isaiah, and in Rev. 1:1.

We may have

Thus identifying himself with his children in the faith. Teacher and pupil must alike abide in Him.

may have confidence… not be ashamed before him at his coming. The word confidence means outspokenness or freedom of speech. Those who are saved will have confidence at Christ’s coming because they will be blameless in holiness based on abiding in Christ (Eph. 5:27; Col. 1:22; 1Thes. 3:13, 5:23).

We may have confidence (σχῶμεν παῤῥησίαν)

Rev., boldness. For the phrase have boldness, see 1Jhn. 3:21; 4:17; 5:14; Heb. 3:6; 10:19; Phlm. 1:8. For the word παῤῥησία boldness, see on John 7:13; see on Acts 2:29. It is opposed, as here, to αἰσχύνομαι to be ashamed, in Prov. 13:5, where the Septuagint reads a wicked man is ashamed αἰσχύνεται and shall not have boldness παῤῥησίαν. Also in Phlp. 1:20. Compare 2Cor. 3:12. The idea of free, open speech lies at the bottom of the word: coming before God's bar with nothing to conceal.

Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.

not be ashamed... Greek: aischuno, confounded; disgraced; to be ashamed (1Jhn. 2:28; Luke 16:3; 2Cor. 10:8; Phlp. 1:20; 1Pet. 4:16).


In contrast, there will be many, like the soils in Mat. 13, who are temporary look-alike believers (see 13:20-22), who did not believe, who did not persevere in abiding and consequently, face only shame at His appearance.

Be ashamed before Him (αἰσχυνθῶμεν ἀπ' αὐτοῦ)

The expression is peculiar. Lit., be ashamed from Him. The fundamental thought is that of separation and shrinking from God through the shame of conscious guilt. The same construction is found in the Septuagint. Isa. 1:29, They shall be ashamed from their idols. Jer. 2:36, Thou shalt be ashamed of from Egypt, as thou wast ashamed of from Assyria. Jer. 12:13.

at his coming... This coming refers to the rapture when Christ comes for the saints who will rise to meet Him in the air (1Thes. 4:13-17; John 14:1-3; 1Cor. 15:23, 15:51-58; Col. 3:4; Phlp. 3:20-21; 2Thes. 2:7-8).

Wishing to please the Lord, and not be ashamed before him at his coming, ought to motivate believers to stand firm, to abide in him.

Coming (παρουσίᾳ)

Lit., presence. So 2Cor. 10:10. Hence, the presence of one coming, and so coming, especially in the New Testament, of the future, visible return of our Lord to raise the dead, judge the world, and finally establish the kingdom of God. The word does not occur elsewhere in John, nor does he use ἐπιφάνεια, which is Paul's word for the same event.

Stay with God, and let Christ in you live through you, and there will be no fear of error. The Holy Ghost takes up habitation in those who will receive Him. We will not be ashamed, when we follow the leading of the Spirit of God, and get our flesh under subjection to that Spirit.

The Body of the Epistle

In the section just completed (1Jhn. 2:12-27), John wrote both to assure his readers of the validity of their spiritual experiences and to warn them against the antichrists who denied that validity. In what may be described as the body of his letter, John then explored the true character and consequences of that form of experience which the readers already had and needed to maintain.

The theme stated

Many commentators see a major break here. The words continue in Him involve again the Greek verb menō abide which has already occurred 10 times in 1Jhn. 2:6-27. (John used menō 66 of the 112 times it occurs in the NT: 40 in John, 23 in 1 John, and 3 in 2 John.) In accord with his basic theme about fellowship (1Jhn. 1:3), John once more enjoined the abiding life. But now he introduced the new thought of being confident before Christ at His coming. The Greek words rendered be confident are literally have confidence. The latter is parrēsia, a word that can signify a bold freedom of speech. John used it again in 1Jhn. 3:21; 4:17; 5:14. If the readers would maintain their fellowship with God, they would enjoy a genuine boldness of speech when they would meet their Lord. How this can be so is the subject of 2:29-4:19. Should a believer fail to abide in Him, however, there is the possibility of shame when Christ comes. This intimates divine disapproval at the judgment seat of Christ, referred to in 1Jhn. 4:17-19. The NIV’s unashamed before Him might be more literally rendered: not be ashamed before Him. The possibility is real but does not, of course, suggest the loss of salvation.

Book of Joel Chapter 2 Vs. 17

 Return to the Lord

Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:17

Let the priests... The priests were to lead the ceremony by weeping before the Lord in the court of the temple (i.e., between the temple porch and the bronze altar of burnt offering, cf. Eze. 8:16) and by offering a prayer for deliverance.

כֹּהֵן

kôhên

ko-hane'

Active participle of H3547; literally one officiating, a priest; also (by courtesy) an acting priest (although a layman): - chief ruler, X own, priest, prince, principal officer.

the ministers of... Not the altar of incense which stood in the Holy Place; but the altar of burnt offering, where the priests used to stand and do service.

שָׁרַת

shârath

shaw-rath'

A primitive root; to attend as a menial or worshipper; figuratively to contribute to: - minister (unto), (do) serve (-ant, -ice, -itor), wait on.

But now having nothing to do of that kind, they are called upon to weep and pray between that and the porch of the temple; where they might be seen and heard by the people in the outward court which the porch led into. This is thought by some as the same situation with that between the temple and the altar (Mat. 23:35).

and let them... They are directed to plead, not in a way of justice, but mercy; that though it might be just with God to destroy these people, who were called by his name. Yet it is entreated that he would not, but in mercy spare them, and not cut them off in his sore displeasure, which the present judgment threatened them with.

אָמַר

'âmar

aw-mar'

A primitive root; to say (used with great latitude): - answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, + (at the, give) command (ment), commune, consider, declare, demand, X desire, determine, X expressly, X indeed, X intend, name, X plainly, promise, publish, report, require, say, speak (against, of), X still, X suppose, talk, tell, term, X that is, X think, use [speech], utter, X verily, X yet.

There seems to be an argument for mercy suggested, in the relation these people stood in to God, they are thy people, whom thou hast chosen, and who are called by thy name; though this was also an aggravation of their sin; and the same may be observed in what follows.

and give not... The people whom he had chosen for his inheritance, and the land of Canaan he had given to them for an inheritance; both which would be given to reproach if such a famine should ensure, that they must be obliged to go into other countries for food.

and give...

נָתַן

nâthan

naw-than'

A primitive root; to give, used with great latitude of application (put, make, etc.): - add, apply, appoint, ascribe, assign, X avenge, X be ([healed]), bestow, bring (forth, hither), cast, cause, charge, come, commit consider, count, + cry, deliver (up), direct, distribute do, X doubtless, X without fail, fasten, frame, X get, give (forth, over, up), grant, hang (up), X have, X indeed, lay (unto charge, up), (give) leave, lend, let (out), + lie, lift up, make, + O that, occupy, offer, ordain, pay, perform, place, pour, print, X pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up). + sing, + slander, strike, [sub-] mit, suffer, X surely, X take, thrust, trade, turn, utter, + weep, X willingly, + withdraw, + would (to) God, yield.

not...

אַל

'al

al

A negative particle (akin to H3808); not (the qualified negation, used as a deprecative); once (Job 24:25) as a noun, nothing: - nay, neither + never, no, nor, not, nothing [worth], rather than.

that the Heathen... As they would, should they be forced to leave their own country, and settle in theirs for the sake of food. Or to be a proverb, or byword, among the Heathen, as Jarchi. This clause Jerom thinks opens the mystery, and explains who are meant by the mighty nation under the name of locusts, the northern enemies of Syria and Babylon, of the Jews

גֹּי גּוֹי

gôy gôy

go'ee, go'-ee

Apparently from the same root as H1465 (in the sense of massing); a foreign nation; hence a Gentile; also (figuratively) a troop of animals, or a flight of locusts: - Gentile, heathen, nation, people.

Though this does not necessarily follow, take the words in either sense, as explained: it seems indeed very likely, that though the locusts may be understood literally.

wherefore should they... They boast of as their Creator and Benefactor, their Protector and Defender, that gave them a land flowing with milk and honey, and abounding with all blessings? What is become of that? And where is he now?

Which the enemy Gentiles would say in a reproaching blaspheming way.

Should they be reduced to famine by the locusts, or fall into the hands of their enemies; than which kind of reproach and blasphemy there is nothing more cutting מֶה מַ־ מָ־ מַה מָה

mâh mah mâ ma meh

maw, mah, maw, mah, meh

A primitive particle; properly interrogitive what? (including how? why? and when?); but also, exclamations like what! (including how!), or indefinitely what (including whatever, and even relatively that which); often used with prefixes in various adverbial or conjugational sneses: - how (long, oft, [-soever]), [no-] thing, what (end, good, purpose, thing), whereby (-fore, -in, -to, -with), (for) why.

to religious minds (see Psm. 42:10).

And this, as well as the former is used as an argument with God for mercy. The Targum is, where are they that are redeemed by the Word of your God?

Where is their... Question 5. Next, Joel 3:4.

The priests were to lead the ceremony by weeping before the Lord in the court of the temple (i.e., between the temple porch and the bronze altar of burnt offering; cf. Eze. 8:16) and by offering a prayer for deliverance.

The prayer was to include a twofold petition: (a) spare ḥûs, pity or have compassion on; cf. Jon. 4:11 for the same word, where the NIV renders it be concerned about and (b) do not make, a question aimed at motivating God to action. The concern of the latter was God’s reputation. If Israel, God’s own inheritance (cf. Deut. 4:20; 9:26, 9:29; Psm. 28:9; 33:12; 78:62, 78:71; 79:1; 94:14; Mic. 7:14, 7:18), were to become an object of scorn (cf. Joel 2:19), the nations might erroneously conclude that He lacked the power and/or love to save those who belonged to Him (cf. Exo. 32:12; Deut. 9:26-29; Psm. 79:4, 79:10).

The rendering, a byword among the nations, though not the only way to translate the Hebrew here cf. KJV, that the heathen should rule over them, is favored by the poetic structure (cf. the parallel phrase object of scorn; also see Jer. 24:9).