Notes on 1 John 2:28-29

John reminds his audience that Jesus is coming back. They are living in the "last hour." See "The last hour - 1 John 2:18" and "The Plan of the Ages: Are We in the Last Days?" below. "When he appears" refers to Christ's second coming. As Eaton says, "One day Jesus will come a second time, suddenly, unexpectedly, literally, visibly, personally, gloriously, triumphantly." Christians should strive (Phil 2:13; 1 Cor 15:10; Heb 13:21; cf. Rom. 12:3; 1 Cor. 12:6) to live in obedience to God to ensure that they need not be ashamed on the day of judgment, when each one will give an account (Rom. 14:12). See "Make every effort - Hebrews 4:11" and "Believers Living in the Light - 1 John 1:6-2:2" below.

There will be a visible and final return of Christ at the end of the age when he will come back as judge. Those who "continue in him" by continuing to trust in the Gospel message (1 John 2:24) need have no fear of condemnation (John 3:17-18). Compare 1 John 2:19. See "Sanctification: When Will I Stop Sinning?" and "The Perseverance and Preservation of Believers: Can I Lose My Salvation?" below.

when he appears… at his coming . John urges persevering obedience in anticipation of Jesus' second coming. On Jesus' parousia or arrival as king, see notes on Matt. 24:3, 27, 37, 39; 1 Cor. 15:23; 1 Thess. 2:19; 3:13; 4:15; 5:23; 2 Thess. 2:1, 8; Jas. 5:7-8. This is the only time John uses this word for Jesus' second coming, which evokes an image of an arriving dignitary or king who is welcomed by the local people. The word ashamed has to do with the disgrace God's enemies feel at judgment (see notes on Ps. 6:10; Zech. 9:5). Like Jesus, Peter and Paul, John taught that Christians will give an account of their deeds on the day of judgment (see notes on Matt 25:14-30, 31-46; Rom. 14:12; 1 Cor 12-15; 2 Pet 3:10-14). For God's enemies, the Day of the LORD is a day of terror (see notes on Amos 5:18-20). But those who abide in Christ (1 Jn. 2:24) will not be condemned (see notes on Jn. 3:17-18)

John gives us a conditional sentence containing two parts: (1) a condition ("if you know that he is righteous") and (2) a conclusion ("you know that everyone who does what is right has been born of him"). He introduces the idea of living as God's children by drawing a logical conclusion from the righteous character of God (1 John 2:1). If God is righteous, then it is impossible for one to have been born of him unless that person does right (1 John 3:7). Bengal summarizes and says "the righteous produces the righteous" (Bengel, Gnomon of the New Testament, vol. 5, p. 126).

If a person has been given new life by God (John 3:1-8, etc.), then that new life will be distinguished by righteousness. John did not mean perfect sinlessness (cf. 1 John 1:8-10; see "Is it possible not to sin?" below), but a lifestyle characterized by the sanctifying work of the Spirit. See "The Holy Spirit: Do All Believers Have the Holy Spirit?," "Sanctification: When Will I Stop Sinning?," and "The Perseverance and Preservation of Believers: Can I Lose My Salvation?" below. According to Smalley:

John has now concluded his discussion of the fourth and final condition for "living in the light" (cf. 1 John 1:5-7). The Christian who is properly related to God through Jesus Christ, and intends to put the implications of that relationship into practice, must (negatively) renounce sin (1 John 1:8-2:2) and reject worldliness (1 John 2:12-17). But (positively) that person must also be obedient (1 John 2:3-11), and keep the apostolic faith (1 John 2:18-29). Throughout John's treatment of the subject of "living in the light," which begins at 1 John 1:5, there runs (directly or indirectly) a tone of exhortation. Since these are the conditions for the truly spiritual life, he appears to say, and since they are manifestly not fulfilled by the heretical church members who are denying Jesus (1 John 2:22), let them be fulfilled by you. Orthodox Christians are able to walk in the light, and they should therefore do so.

True Christians continue to preach the Gospel to themselves and grow in grace and truth and obedience.

has been born from him. John consistently describes those who know God as those who practice righteousness (2:29-3:10). As we saw in 1:10, he is not describing complete sinless, but a lifestyle characterized by justice, mercy and peace. The word born (gennao¯) is used ten times in John's letter, and this is the first occurrence (2:29; 3:9; 4:7; 5:1, 4, 18). When used with a masculine noun as its subject, gennao¯ means sired or fathered. Because of this intimate relationship and a lifestyle of righteousness, Christians can approach God with boldness in prayer (see notes on 3:21; 5:14; Heb. 4:16).