1 John 2:29
If you know, that he is just, know ye, that every one also, who doth justice, is born of him.
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- Vulgate (Clementine)
- Si scitis quoniam justus est, scitote quoniam et omnis, qui facit justitiam, ex ipso natus est.
- Greek New Testament (SBLGNT)
- ἐὰν εἰδῆτε ὅτι δίκαιός ἐστιν, γινώσκετε ὅτι πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται.
The Fathers on this verse
Clement of Alexandria The Stromata, or Miscellanies, Fragments of Clemens Alexandrinus
Ver. 29 . “Every one,” he says, “who doeth righteousness is born of God;” being regenerated, that is, according to faith.
Tertullian On Fasting, Chapter XI
The question, however, still lies before us, that some of these observances, having been commanded by God to man, have constituted this practice legally binding; some, offered by man to God, have discharged some votive obligation. Still, even a vow, when it has been accepted by God, constitutes a law for the time to come, owing to the authority of the Acceptor; for he who has given his approbation to a deed, when done, has given a mandate for its doing thenceforward. …
St Augustine Ten Homilies on the First Epistle of John, 1 John II. 27, III. 8
3. “If ye know that He is righteous, know ye that every one that doeth righteousness is born of Him.” The righteousness which at present is ours is of faith. Perfect righteousness is not, save only in the angels: and scarce in angels, if they be compared with God: yet if there be any perfect righteousness of souls and spirits which God hath created, it is in the angels, holy, just, good, by no lapse turned aside, by no pride falling, but remaining ever in the contemplation of the Word of God, and having nothing else sweet unto them save Him by whom they were created; in them is perfect righteousness: but in us it has begun to be, of faith, by the Spirit. Ye heard when the Psalm was read, “Begin ye to the Lord in confession.” “Begin,” saith it; the beginning of our righteousness is the confession of sins. …
St Ambrose Exposition of the Christian Faith, Chapter XI. The particular distinction which the Arians endeavoured to prove upon the Apostle's teaching that all things are “of” the Father and “through” the Son, is overthrown, it being shown that in the passage cited the same Omnipotence is ascribed both to Father and to Son, as is proved from various texts, especially from the words of St. Paul himself, in which heretics foolishly find a reference to the Father only, though indeed there is no diminution or inferiority of the Son's sovereignty proved, even by such a reference. Finally, the three phrases, “of Whom,” “through Whom,” “in Whom,” are shown to suppose or imply no difference (of power), and each and all to hold true of the Three Persons
155. Not to be passed over for silencing the disputings of Arian misbelief are those words of the same Saint John, which he set down in another Scripture: “If ye know that He is just, know that he which doeth righteousness is born of Him.” But who is righteous, save the Lord, Who loveth righteousness? Or whom, as the foregoing texts warn us, have we to assure us of everlasting life, if we have not the Son? If, therefore, the Son of God hath promised us everlasting life, and He is righteous, surely we are born “of” Him. Else, if our adversaries deny that we are born of the Son by grace, they likewise deny His righteousness.