The Meaning of 1 John 3:7 Explained

1 John 3:7

KJV: Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

YLT: Little children, let no one lead you astray; he who is doing the righteousness is righteous, even as he is righteous,

Darby: Children, let no man lead you astray; he that practises righteousness is righteous, even as he is righteous.

ASV: My little children, let no man lead you astray: he that doeth righteousness is righteous, even as he is righteous:

KJV Reverse Interlinear

Little children,  let  no man  deceive  you:  he that doeth  righteousness  is  righteous,  even as  he  is  righteous. 

What does 1 John 3:7 Mean?

Study Notes

righteousness
"Righteousness" here, and in the passages having marginal references to this, means the righteous life which is the result of salvation through Christ. The righteous man under law became righteous by doing righteously; under grace he does righteously because he has been made righteous Romans 3:22 .
The word "righteousness" here, and in the passages having marginal references to this, means legal, or self-righteousness; the futile effort of man to work out under law a character which God can approve.
(See Scofield " Revelation 19:8 ") .
righteousness Cf. (See Scofield " Romans 3:21 ") .

Context Summary

1 John 3:1-12 - The Marks Of God's Children
This chapter opens with one of the astounding announcements of Scripture. Why God should have made us His children is incomprehensible, except to show forth the riches of His grace. See Ephesians 2:7. That such we are is certain, but how marvelous! Yet even greater wonders await us, for we are to be like Jesus our Lord. He is the type to which we are being conformed, and on the other side we shall awake in His likeness.
He is pure; such is the verdict of one who lived in the closest possible association with Him. We cannot think of Christ, or of the future to be spent with Him, without desiring purity above all. Ask Him to become in thee the fountain of purity! If He is thy constant study, the quality of His character will become thine. Presumptuous sin is impossible under such conditions. He will destroy the works of the devil in the individual and in the universe. That we are God's own children is proved by our integrity and love. They are the hallmark of God's ownership. [source]

Chapter Summary: 1 John 3

1  He declares the singular love of God toward us, in making us his sons;
3  who therefore ought obediently to keep his commandments;
11  as also to love one another as brothers

Greek Commentary for 1 John 3:7

Let no man lead you astray [μηδεις πλανατω υμας]
Present active imperative of πλαναω — planaō “let no one keep on leading you astray.” See 1 John 1:8; 1 John 2:26. Break the spell of any Gnostic charmer. [source]
He that doeth righteousness [ο ποιων την δικαιοσυνην]
“He that keeps on doing (present active participle of ποιεω — poieō) righteousness.” For this idiom with ποιεω — poieō see 1 John 1:6; 1 John 3:4.He (εκεινος — ekeinos). Christ as in 1 John 3:5. [source]
He [εκεινος]
Christ as in 1 John 3:5. [source]
Little children []
See on 1 John 2:1. [source]
Deceive [πλανάτω]
Rev., better, lead astray. See on 1 John 1:8. [source]
Doeth righteousness []
See on 1 John 3:4, and compare 1 John 2:29. Note the article τὴν , the righteousness, in its completeness and unity. Not merely doing righteous acts. “In his relation to other men he will do what is just; and in his relation to the gods he will do what is holy; and he who does what is just and holy cannot be other than just and holy” (Plato, “Gorgias,” 507). [source]

Reverse Greek Commentary Search for 1 John 3:7

John 14:26 He [ἐκεῖνος]
Setting the Advocate distinctly and sharply before the hearers. The pronoun is used in John's First Epistle, distinctively of our Lord. See 1 John 2:6; 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16; 1 John 4:17. [source]
Romans 1:17 For therein is the righteousness of God revealed [δικαιοσύνη γὰρ Θεοῦ ἐν ἀυτῷ ἀποκαλύπτεται]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER-
-DIVIDER-
Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER-
-DIVIDER-
There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER-
-DIVIDER-
In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER-
-DIVIDER-
Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER-
-DIVIDER-
Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER-
-DIVIDER-
The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER-
-DIVIDER-
It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER-
-DIVIDER-
Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER-
1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER-
-DIVIDER-
2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER-
-DIVIDER-
Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER-
-DIVIDER-
3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER-
-DIVIDER-
Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER-
-DIVIDER-
The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER-
-DIVIDER-
In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]

Galatians 4:19 My little children [τεκνία μου]
Only here in Paul, but often in John. See John 13:33; 1 John 2:1, 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18, etc. See on Galatians 3:26. [source]
1 John 4:17 He is []
The present tense is very significant. Compare 1 John 3:7, “is righteous even as He is righteous.” The essence of out being as He is lies in perfected love; and Christ is eternally love. “He that abideth in love abideth in God and God in him.” Compare 1 John 3:2. [source]
1 John 3:10 Righteousness []
Here the article is wanting, compare 1 John 3:7. Righteousness is regarded, not in its completeness, but as bearing a particular character. It will be interesting to follow out the same distinction between the following words with and without the article: ἀμαρτία sin ἀγάπη love ζωή life ἀλήθεια truthi0. [source]
1 John 2:29 Righteous [δίκαιος]
Used by John both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; of Christ, 1 John 2:1; 1 John 3:7. Compare Acts 3:14; Acts 7:52; Acts 22:14. [source]
1 John 2:1 My little children [τεκνία μου]
Τεκνίον , little child, diminutive of τέκνον childoccurs in John 8:33; 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18; 1 John 4:4; 1 John 5:21. This particular phrase is found only here (best texts omit my in 1 John 3:18). Used as a term of affection, or possibly with reference to the writer's advanced age. Compare Christ's word, παιδία children(John 21:5) which John also uses (1 John 2:13, 1 John 2:18). In the familiar story of John and the young convert who became a robber, it is related that the aged apostle repaired to the robber's haunt, and that the young man, on seeing him, took to flight. John, forgetful of his age, ran after him, crying: “O my son why dost thou fly from me thy father? Thou, an armed man, - I, an old, defenseless one! Have pity upon me! My son, do not fear! There is still hope of life for thee. I wish myself to take the burden of all before Christ. If it is necessary, I will die for thee, as Christ died for us. Stop! Believe! It is Christ who sends me.” [source]
1 John 1:9 Just [δίκαιος]
Rev., righteous. From δίκη rightThe term is applied both to God and to Christ. See Revelation 16:5; John 17:25; 1 John 2:1; 1 John 3:7; 1 Peter 3:18. The two words, faithful and righteous, imply each other. They unite in a true conception of God's character. God, who is absolute rightness, must be faithful to His own nature, and His righteous dealing with men who partake of that nature and walk in fellowship with Him, is simply fidelity to Himself. “Righteousness is truth passing into action” (Westcott). [source]
1 John 2:6 Even as he walked [κατως εκεινος περιεπατησεν]
Constative aorist active indicative summing up the life of Christ on earth with the emphatic use of the demonstrative εκεινος — ekeinos in reference to Christ as in 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16; 1 John 4:17; John 7:11; John 9:12, John 9:28; John 19:21. [source]
1 John 3:10 Doeth not righteousness [ο μη ποιων δικαιοσυνην]
Habit (linear present participle) again of not doing righteousness, as in 1 John 3:7 of doing it. Cf. ποιει — poiei and μη ποιων — mē poiōn (doing and not doing) in Matthew 7:24, Matthew 7:26.Neither (και — kai). Literally, “and,” but with the ellipsis of ουκ εστιν εκ του τεου — ouk estin ek tou theou (is not of God). The addition here of this one item about not loving (μη αγαπων — mē agapōn) one‘s brother is like Paul‘s summary in Romans 13:9, a striking illustration of the general principle just laid down and in accord with 1 John 2:9-11. [source]
1 John 4:17 With us [μετ ημων]
Construed with the verb τετελειωται — teteleiōtai (is perfected). In contrast to εν ημιν — en hēmin (1 John 4:12, 1 John 4:16), emphasising cooperation. “God works with man” (Westcott). For boldness That is Christ as in 1 John 2:6; 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16. Same tense (present) as in 1 John 3:7. “Love is a heavenly visitant” (David Smith). We are in this world to manifest Christ. [source]
1 John 4:17 As he is [κατως εκεινος εστιν]
That is Christ as in 1 John 2:6; 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16. Same tense (present) as in 1 John 3:7. “Love is a heavenly visitant” (David Smith). We are in this world to manifest Christ. [source]

What do the individual words in 1 John 3:7 mean?

Little children no one let lead astray you the [one] practicing - righteousness righteous is just as He
Τεκνία μηδεὶς πλανάτω ὑμᾶς ποιῶν τὴν δικαιοσύνην δίκαιός ἐστιν καθὼς ἐκεῖνος

Τεκνία  Little  children 
Parse: Noun, Vocative Neuter Plural
Root: τεκνίον  
Sense: a little child.
μηδεὶς  no  one 
Parse: Adjective, Nominative Masculine Singular
Root: μηδείς 
Sense: nobody, no one, nothing.
πλανάτω  let  lead  astray 
Parse: Verb, Present Imperative Active, 3rd Person Singular
Root: πλανάω  
Sense: to cause to stray, to lead astray, lead aside from the right way.
  the  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ποιῶν  practicing 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ποιέω  
Sense: to make.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
δικαιοσύνην  righteousness 
Parse: Noun, Accusative Feminine Singular
Root: δικαιοσύνη  
Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God.
δίκαιός  righteous 
Parse: Adjective, Nominative Masculine Singular
Root: δίκαιος  
Sense: righteous, observing divine laws.
καθὼς  just  as 
Parse: Adverb
Root: καθώς  
Sense: according as.