If ye know that he is righteous He again passes on to exhortations, so that he mingles these continually with doctrine throughout the Epistle; but he proves by many arguments that faith is necessarily connected with a holy and pure life. The first argument is, that we are spiritually begotten after the likeness of Christ; it hence follows, that no one is born of Christ but he who lives righteously. It is at the same time uncertain whether he means Christ or God, when he says that they who are born of him do righteousness. It is a mode of speaking certainly used in Scripture, that we are born of God in Christ; but there is nothing inconsistent in the other, that they are born of Christ, who are renewed by his Spirit. [1]

Footnotes

1 - It is the character of John's style that he often passes as it were abruptly from the Son to the Father, and from the Father to the Son; and often the antecedent is not the next preceding word, but one at some distance: we find this to be the case by what the sentence contains, as in the present instance; the new birth is never ascribed to the Son, referred to in the foregoing verse, but to the Father or to the Spirit. Hence we must conclude that the righteous one spoken of here, who together with the Son is mentioned in the 22d verse, is the Father. As the intervening verses, with the exception of the 23d, which is only explanatory of the previous verse, apply to the Son, so this verse seems to refer to the Father, consistently with a mode of writing common in Scripture. -- Ed.

If ye know that he is righteous - This is not said as if there could be any doubt on the subject, but merely to call their attention to it as a well-known truth, and to state what followed from it. Everyone who has any true acquaintance with God, must have the fullest conviction that he is a righteous Being. But, if this be so, John says, then it must follow that only those who are truly righteous can regard themselves as begotten of Him.
Ye know - Margin, "know ye." The Greek will bear either construction, and either would make good sense. Assuming that God is righteous, it would be proper to state, as in the text, that it followed from this that they must know that only those who are righteous can be regarded as begotten of Him; or, assuming this to be true, it was proper to exhort them to be righteous, as in the margin. Whichever interpretation is adopted, the great truth is taught, that only those who are truly righteous can regard themselves as the children of God.
That everyone that doeth righteousness is born of him - Or rather, is begotten of Him; is truly a child of God. This truth is everywhere taught in the Bible, and is worthy of being often repeated. No one who is not, in the proper sense of the term, a righteous man, can have any wellfounded pretensions to being regarded as a child of God. If this be so, then it is not difficult to determine whether we are the children of God.
(1) if we are unjust, false, dishonest, we cannot be His children.
(2) if we are indulging in any known sin, we cannot be.
(3) if we are not truly righteous, all visions and rapture, all zeal and ardor, though in the cause of religion, all that we may pride ourselves on in being fervent in prayer, or eloquent in preaching, is vain.
(4) if we are righteous, in the true and proper sense, doing that which is right toward God and toward people, to ourselves, to our families, to our neighbors, to the world at large, to the Saviour who died for us, then we are true Christians; and then, no matter how soon he may appear, or how solemn and overwhelming the scenes that shall close the world, we shall not be ashamed or confounded, for we shall hail him as our Saviour, and rejoice that the time has come that we may go and dwell with him forever.

If ye know that he is righteous - That God is a holy God, ye know also, that every one who doeth righteousness - who lives a holy life, following the commandments of God, is born of him, Begotten of him - is made a partaker of the Divine nature, without which he could neither have a holy heart, nor live a holy life.
This verse properly belongs to the following chapter, and should not be separated from it. The subject is the same, and does not stand in any strict relation to that with which the 28th verse concludes.
The titles bestowed on Christians in the New Testament have been misunderstood by many. What belongs, strictly speaking, to the Pure and Holy, is often applied to those who, though bound by their Profession to be such, were very far from it. This has been strongly denied by writers who should have known better. Dr. Taylor has handled this point well in his Key to the Apostolic Writings, from which I have given a copious extract in my preface to the Epistle to the Romans, from the conviction that the subject had been most dangerously misapprehended; and that several of the worst heresies which disgrace religion had sprung from this misapprehension. With some, Dr. Taylor's being an Arian was sufficient to invalidate any testimony he might offer; but it is no discovery of Dr. Taylor; it is what every attentive, unprejudiced reader finds on reading the Old Testament in connection with the New. Perhaps the testimony of a judicious Calvinist may be better received, not that this truth needs the testimony of either, because it everywhere speaks for itself, but because those who have too little grace, sense, and candour to search for themselves, may be pleased that Dr. Macknight saves them the trouble.
After having remarked that the words born of him, εξ αυτου γεγεννηται, should be translated hath been Begotten of him, which is the literal signification of the word, from γενναω, genero, gigno, I beget, (Born of God being nowhere found in the Scripture), he goes on to say: -
"To understand the import of the high titles which in the New Testament are given to the disciples of Christ, viz.: the begotten of God, as here; children of God, as in the next chapter; heirs of God, Romans 8:17; elect of God - adopted of God - saints - a royal priesthood - a holy nation - a peculiar people, 1-Peter 2:9; the following observations may be of use.
"1. These high titles were anciently given to the Israelites as a nation, because they were separated from mankind to be God's visible Church, for the purpose of preserving the knowledge and worship of him in the world, as the only true God.
"This appears from God's own words, Exodus 19:3-6, etc.: Tell the children of Israel; Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people. And ye shall be unto me a kingdom of priests, and a holy nation. Deuteronomy 14:1-2, etc.: Ye are the children of the Lord your God - for thou art a holy people to the Lord thy God. In particular, the title of God's Son, even his first-born, was given to the whole Israelitish nation by God himself, Exodus 4:22, chiefly because they were the descendants of Isaac, who was supernaturally begotten by Abraham, through the power which accompanied the promise, Genesis 18:10 : Lo, Sarah shall have a son. So St. Paul informs us, Romans 9:7 : Neither because they are the seed of Abraham, are they all children; (namely of God); but in Isaac shall a seed be to thee - the children of the flesh, these are not the children of God; but the children of promise are counted for the seed. The apostle's meaning is, that Ishmael and his posterity, whom Abraham procreated by his own natural strength, being children of the flesh, were not children of God; that is, they were not made the visible Church and people of God. But Isaac and his descendants, whom Abraham procreated through the strength which accompanied the promise, being more properly procreated by God than by Abraham, were the children of God, i.e. were made the visible Church and people of God, because, by their supernatural generation and title to inherit Canaan, they were a fit image to represent the catholic invisible Church of God, consisting of believers of all ages and nations, who, being regenerated by the Spirit of God, are the true children of God, and heirs of the heavenly country of which Canaan was a type.
"2. As the promise, Lo, Sarah shall have a son, which was given to Abraham when he was a hundred years old, and Sarah was ninety, implied that that son was to be supernaturally procreated; so the promise given to Abraham, Genesis 17:5, A father of many nations have I constituted thee, implied that the many nations of believers who, by this promise, were given to Abraham for a seed, were to be generated by the operation of the Spirit of God, producing in them faith and obedience, similar to those for which Abraham was constituted the father of all believers. This higher generation, by which believers have the moral image of God communicated to them, is well described, John 1:12 : As many as received him, to them gave he power to be called the sons of God, even to them who believe on his name; οἱ εγεννηθησαν, who were Begotten, not of blood, nor of the will of the flesh, nor of the will of man, but of God. That is: Men become the true sons of God, not by their being naturally descended from this or that father, nor by their being called the sons of God by men like themselves, but by God's bestowing on them that high appellation on account of their faith and holiness," (which were produced in them by their regeneration through the Spirit of God.)
"3. If the Israelites, of whom the ancient visible Church and people of God were composed, were all called the sons of God because Isaac, from whom they were descended, was supernaturally begotten by the power of God; certainly the believers of all ages and nations, of whom the visible Church is composed, may with much greater propriety be called the sons of God, since they are begotten of God, and possess his moral nature.
"4. Thus it appears that the high titles above mentioned, namely, the sons of God, the children of God, the elect of God, the adoption of sons, the election, saints, holy nation, royal priesthood, peculiar people, were anciently given to the Israelites As a Nation, merely on account of their being the visible Church and people of God, without any regard to the personal character of the individuals of whom that nation was composed. It appears, also, that under the Gospel the same high titles were bestowed on whole Churches, merely on account of their profession of Christianity, without any regard to the personal character of the individuals who composed these Churches. But these high titles, with some others of greater importance, such as the begotten of God, the heirs of God, the adoption, were given in an appropriated sense to individuals likewise, on account of their faith and holiness. When given to whole Churches, these titles imported nothing more than that the society to which they were given was a Church of Christ, (i.e. professed Christianity), and that the individuals of which that society was composed were entitled to all the privileges belonging to the visible Church of God. But when appropriated to individuals, these titles implied that the persons to whom they were given were really partakers of the nature of God; and that they were the objects of his paternal love, and heirs of his glory.
"Wherefore, in reading the Scriptures, by attending to the different foundations of these titles, and by considering whether they are applied to Churches or individuals, we shall easily understand their true import. Thus, when St. Paul, writing to the Thessalonians, says, 1-Thessalonians 1:4, Knowing, brethren, beloved of God, your election, he could not mean their election to eternal life, since many of them were living disorderly, 2-Thessalonians 3:11, but their election to be the visible Church of God under the Gospel; whereas, when John, in the verse before us, says, Every one who doeth righteousness hath been begotten of God, by restricting the title to a specific character he teaches us that the persons of whom he speaks are the sons of God in the highest sense, and heirs of eternal glory." How forcible are right words! See also the introduction to the Epistle to the Romans.

(27) If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.
(27) A passing over to the treatise following, which tends to the same purpose, but yet is more ample, and handles the same matter in another way, for before he taught us to go from the effects to the cause, and in this that follows, he goes from the causes to the effects. This is the sum of the argument, God is the fountain of all righteousness, and therefore they that give themselves to righteousness, are known to be born of him, because they resemble God the Father.

If ye know that he is righteous,.... That is, Christ, who is righteous as God in his nature and in his works; and as man in his obedience, life, and conversation; and as Mediator, in faithfully discharging the work he undertook; and is the author of an everlasting righteousness, which is imputed by God, revealed in the Gospel, and received by faith; all which they knew, for this is not said as doubting, but rather as taking it for granted that they did know it; "if", or "seeing ye know", &c. then it follows;
ye know, or "know ye"; ye may assure yourselves,
that everyone that doeth righteousness; not merely works of righteousness, especially in order to justify him before God; for such an one is so far from being born of God, or born again, that he is manifestly in a state of nature, and of opposition to, and enmity against God; he is not subject to him, he does not submit to the righteousness of God, but goes about to establish his own and betrays his ignorance and want grace; but it intends such an one who with the heart believes unto righteousness, and lays hold by faith, and lives upon the righteousness of Christ for justification; and who performs, good, works in faith, and from a principle of love, not to obtain a justifying righteousness, but because he is justified by the righteousness of Christ: and: such an one
is born of him; either of God, or rather, of Christ; being regenerated by his Spirit, having his, grace implanted in him, as appears by his faith in his righteousness and by his works of righteousness, as fruits of faith; and having his image stamped on him, and he himself formed in him, and so made like unto him; by all which it is evident he is one of his spiritual seed and offspring. The Syriac version reads, "is of him"; belongs to him, is one of his; and this makes way for what is said of adoption in the following chapter and which should begin here.

The heading of the second division of the Epistle: "God is righteous; therefore, every one that doeth righteousness is born of Him." Love is the grand feature and principle of "righteousness" selected for discussion, 1Jo. 2:29-3:3.
If ye know . . . ye know--distinct Greek verbs: "if ye are aware (are in possession of the knowledge) . . . ye discern or apprehend also that," &c. Ye are already aware that God ("He" includes both "the Father," of whom the believer is born (end of this verse, and 1-John 3:1), and "the Son," 1-John 2:1, 1-John 2:23) is righteous, ye must necessarily, thereby, perceive also the consequence of that truth, namely, "that everyone that doeth righteousness (and he alone; literally, the righteousness such as the righteous God approves) is born of Him." The righteous produceth the righteous. We are never said to be born again of Christ, but of God, with whom Christ is one. HOLLAZ in ALFORD defines the righteousness of God, "It is the divine energy by whose power God wills and does all things which are conformable to His eternal law, prescribes suitable laws to His creatures, fulfils His promises to men, rewards the good, and punishes the ungodly."
doeth--"For the graces (virtues) are practical, and have their being in being produced (in being exercised); for when they have ceased to act, or are only about to act, they have not even being" [œCUMENIUS]. "God is righteous, and therefore the source of righteousness; when then a man doeth righteousness, we know that the source of his righteousness is God, that consequently he has acquired by new birth from God that righteousness which he had not by nature. We argue from his doing righteousness, to his being born of God. The error of Pelagians is to conclude that doing righteousness is a condition of becoming a child of God" [ALFORD most truly]. Compare Luke 7:47, Luke 7:50 : Her much love evinced that her sins were already forgiven; not, were the condition of her sins being forgiven.

Every one - And none else. Who practiseth righteousness - From a believing, loving heart. Is born of him - For all his children are like himself.