1 John 2:1

These verses relate to the concluding subject of the foregoing chapter, in which the apostle proceeds upon the supposition of the real Christian's sin. And here he gives them both dissuasion and support.

1. Dissuasion. He would leave no room for sin: "My little children, these things write I unto you, that you sin not, Jo1 2:1. The design or purport of this letter, the design of what I have just said concerning communion with God and the overthrow of it by an irreligious course, is to dissuade and drive you from sin." See the familiar affectionate compellation with which he introduces his admonition: My little children, children as having perhaps been begotten by his gospel, little children as being much beneath him in age and experience, my little children, as being dear to him in the bonds of the gospel. Certainly the gospel most prevailed where and when such ministerial love most abounded. Or perhaps the judicious reader will find reason to think that the apostle's meaning in this dissuasion or caution is this, or amounts to this reading: These things write I unto you, not that you sin. And so the words will look back to what he had said before concerning the assured pardon of sin: God is faithful and just to forgive us our sins, etc., Jo1 1:9. And so the words are a preclusion of all abuse of such favour and indulgence. "Though sins will be forgiven to penitent confessors, yet this I write, not to encourage you in sin, but upon another account." Or this clause will look forward to what the apostle is going to say about the Advocate for sinners: and so it is a prolepsis, a prevention of like mistake or abuse: "These things write I unto you, not that you sin, but that you may see your remedy for sin." And so the following particle (as the learned know) may be rendered adversatively: But, if a man sin, he may know his help and cure. And so we see,

II. The believer's support and relief in case of sin: And (or but) if any man sin (any of us, or of our foresaid communion), We have we an Advocate with the Father, etc., Jo1 2:1. Believers themselves, those that are advanced to a happy gospel-state, have yet their sins. There is a great distinction therefore between the sinners that are in the world. There are Christianized (such as are instated in the sacred saving privileges of Christ's mystical or spiritual body) and unchristianized, converted and unconverted sinners. There are some who, though they really sin, yet, in comparison with others, are said not to sin, as Jo1 3:9. Believers, as they have an atonement applied unto them at their entrance into a state of pardon and justification, so they have an Advocate in heaven still to continue to them that state, and procure their continued forgiveness. And this must be the support, satisfaction, and refuge of believers (or real Christians) in or upon their sins: We have an Advocate. The original name is sometimes given to the Holy Ghost, and then it is rendered, the Comforter. He acts within us; he puts pleas and arguments into our hearts and mouths; and so is our advocate, by teaching us to intercede for ourselves. But here is an advocate without us, in heaven and with the Father. The proper office and business of an advocate is with the judge; with him he pleads the client's cause. The Judge with whom our advocate pleads is the Father, his Father and ours. He who was our Judge in the legal court (the court of the violated law) is our Father in the gospel court, the court of heaven and of grace. His throne or tribunal is the mercy-seat. And he that is our Father is also our Judge, the supreme arbitrator of our state and circumstances, either for life or death, for time or eternity. You have come - to God, the Judge of all, Heb 12:23. That believers may be encouraged to hope that their cause will go well, as their Judge is represented to them in the relation of a Father, so their advocate is recommended to them upon these considerations: - 1. By his person and personal names. It is Jesus Christ the Son of the Father, one anointed by the Father for the whole office of mediation, the whole work of salvation, and consequently for that of the intercessor or advocate. 2. By his qualification for the office. It is Jesus Christ the righteous, the righteous one in the court and sight of the Judge. This is not so necessary in another advocate. Another advocate (or an advocate in another court) may be an unjust person himself, and yet may have a just cause (and the cause of a just person in that case) to plead, and may accordingly carry his cause. But here the clients are guilty; their innocence and legal righteousness cannot be pleaded; their sin must be confessed or supposed. It is the advocate's own righteousness that he must plead for the criminals. He has been righteous to the death, righteous for them; he has brought in everlasting righteousness. This the Judge will not deny. Upon this score he pleads, that the clients' sins may not be imputed to them. 3. By the plea he has to make, the ground and basis of his advocacy: And he is the propitiation for our sins, Jo1 2:2. He is the expiatory victim, the propitiatory sacrifice that has been offered to the Judge for all our offences against his majesty, and law, and government. In vain do the professors of Rome distinguish between and advocate of redemption and an advocate of intercession, or a mediator of such different service. The Mediator of intercession, the Advocate for us, is the Mediator of redemption, the propitiation for our sins. It is his propitiation that he pleads. And we might be apt to suppose that his blood had lost its value and efficacy if no mention had been made of it in heaven since the time it was shed. But now we see it is of esteem there, since it is continually represented in the intercession of the great advocate (the attorney-general) for the church of God. He ever lives to make intercession for those that come to God through him. 4. By the extent of his plea, the latitude of his propitiation. It is not confined to one nation; and not particularly to the ancient Israel of God: He is the propitiation for our sins; and not for ours only (not only for the sins of us Jews, us that are Abraham's seed according to the flesh), but also for those of the whole world (Jo1 2:2); not only for the past, or us present believers, but for the sins of all who shall hereafter believe on him or come to God through him. The extent and intent of the Mediator's death reach to all tribes, nations, and countries. As he is the only, so he is the universal atonement and propitiation for all that are saved and brought home to God, and to his favour and forgiveness.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1. My little children] The diminutive form (τεκνία) does not at all imply that he is addressing persons of tender age: it is a term of endearment. Wiclif has ‘litil sones’ as a rendering of the filioli of the Vulgate; Tyndale, Cranmer, and the Genevan Version all waver between ‘babes’ (which is far too strong) and ‘little children’. Setting aside Gal_4:19, where the reading is uncertain, the word occurs only in this Epistle (1Jn_2:12; 1Jn_2:28, 1Jn_3:7; 1Jn_3:18, 1Jn_4:4, 1Jn_5:21) and once in the Gospel (Joh_13:33). Possibly it is a reminiscence of Christ’s farewell address in John 13. S. John’s conception of the Church is that of a family, in which all are children of God and brethren one of another, but in which also some who are elders stand in a parental relation to the younger brethren. Thus there were families within the family, each with its own father. And who had a better right to consider himself a father than the last surviving Apostle? “The Apostles loved and cherished that name, and all that it implied, and all that illustrated it. They much preferred it to any title which merely indicated an office. It was more spiritual; it was more personal; it asserted better the divine order; it did more to preserve the dignity and sacredness of all domestic relations” (Maurice). Comp. the story of ‘S. John and the Robber’ (p. 24).

These things] Probably refers to the preceding paragraph (1Jn_1:5-10) rather than to what follows. On the one hand they must beware of the spiritual pride which is one of the worst forms of sin: on the other they must not think that he is bidding them acquiesce in a state of sin.

I write] Henceforward the Apostle uses the more personal and direct first person singular. Only in the Introduction (1Jn_1:4) does he use the apostolic ‘write we’: contrast 1Jn_2:1; 1Jn_2:7-8; 1Jn_2:12-14; 1Jn_2:21; 1Jn_2:26, 1Jn_5:13.

that ye sin not] The Apostle is not giving a command, but stating his reason for writing thus; in order that ye may not sin. Tyndale’s first edition has ‘that ye should not sin’. That is his aim; to lead them onward to perfect holiness, to perfect likeness to God. Those who are on the one hand warned of their liability to sin, and on the other are told of what cleanses them from sin, are put in the way towards this high ideal.

And if any man sin] Or, have sinned (peccaverit): S. John is not telling the intending sinner that sin is a light matter; but the penitent sinner that sin is not irremediable. In both sentences ‘sin’ is in the aorist, and implies a definite act, not an habitual state, of sin. We are to avoid not merely a life of sin, but any sin whatever. And not merely the habitual sinner, but he who falls into a single sin, needs and has an Advocate. Sin and its remedy are stated in immediate proximity, just as they are found in life.

we have an Advocate] Just as we always have sin (1Jn_1:8), so we always have One ready to plead for pardon. S. John does not say ‘he hath an Advocate’, but ‘we have’ one: he breaks the logical flow of the sentence rather than seem not to include himself in the need and possession of an Advocate. On Advocate or Paraclete (παράκλητος) see on Joh_14:16. It means one who is summoned to the side of another, especially to serve as his helper, spokesman (causae patronus), or intercessor. The word occurs in N.T. only in S. John; here in the Epistle and four times in the Gospel (Joh_14:16; Joh_14:26, Joh_15:26, Joh_16:7). It is unlikely that S. John would use the word in totally different senses in the two writings, especially if the Epistle was written to accompany the Gospel. We must therefore find some meaning which will suit all five passages. Two renderings compete for acceptation, ‘Comforter’ and ‘Advocate’. Both make good sense in the Gospel, and (though there is by no means agreement on the point) ‘Advocate’ makes the best sense. ‘Advocate’ is the only rendering which is at all probable here: it exactly suits, the context. ‘We have a Comforter with the Father’ would be intolerable. The older English Versions (excepting Taverner, who has ‘spokesman’) all have ‘Advocate’ here; and (excepting the Rhemish, which has ‘Paraclete’) all have ‘Comforter’ in the Gospel: and of course this unanimity influenced the translators of 1611. But ‘Advocates’ as the one rendering which suits all five passages should be adopted throughout. Then we see the full meaning of Christ’s promise (Joh_14:16), ‘I will pray the Father, and He shall give you another Advocate’. Jesus Christ is one Advocate; the Holy Spirit is another. As S. Paul says, ‘the Spirit Himself maketh intercession for us with groanings which cannot be uttered’: and it is worthy of remark that he uses precisely the same language to express the intercession of the Spirit and the intercession of Christ (Rom_8:26-27; Rom_8:34). Comp. Heb_7:25; Heb_9:24; 1Ti_2:5. Philo’s use of the word ‘Paraclete’ throws considerable light upon its meaning. He often uses it of the high-priest with his breastplate of judgment (Exo_28:29) interceding on earth for Israel, and also of the Divine Word or Logos giving efficacy in heaven to the intercession of the priest upon earth: ‘It was necessary that the priest who is consecrated to the Father of the world should employ an Advocate most perfect in efficacy, even the Son, for the blotting-out of sins and the obtaining of abundant blessings’ (De Vita Mosis, III. xiv. 155). It is evident that the whole passage—‘the blood of Jesus cleanseth us’, ‘to cleanse us from all unrighteousness’, ‘Advocate’, ‘propitiation’—points back to the Mosaic purifications by the blood of victims, and especially to the intercession of the high-priest with the blood of the bullock and the goat on the Day of Atonement. That great type, S. John affirms, has been fulfilled in Jesus Christ. Comp. Heb_9:24.

with the Father] Literally, towards the Father. The idea is either that of turning towards in order to plead with Him; or, as in 1Jn_1:2 and Joh_1:1, at home with Him, ever before His face. ‘The Father’ rather than ‘God’, to bring out the point that our Advocate is His Son, and that through Him we also are made sons. It is not a stern judge but a loving Father before whom He has to plead.

Jesus Christ the righteous] Or, a righteous one: there is no article in the Greek. But in English ‘the righteous’ comes nearer to the Greek than the apparently more exact ‘a righteous one’. It is as being righteous Himself that He can so well plead with the ‘righteous Father’ (Joh_17:25; 1Jn_1:9) for those who are not righteous. And, as Bede remarks, “a righteous advocate does not undertake unrighteous causes.” It is the Sinless Man, the perfected and glorified Jesus, who pleads for sinners before the Throne of God. Note that neither in the body of the Epistle, any more than in the body of the Gospel, does S. John speak of Christ as ‘the Word’. In both cases that title is used in the Introduction only. When he speaks of the historic person Jesus Christ, S. John uses the name by which He is known in history. Of the perfect righteousness of this Man S. John has personal knowledge, and he alludes to it repeatedly in this Epistle.

Ch. 1Jn_2:1-6. Obedience to God by Imitation of Christ

1–6. The Apostle is still treating of the condition and conduct of the believer as determined by his walking in the light; there is no break between the two chapters. Having shewn us that even Christians constantly sin, he goes on (1) to point out the remedy for sin, (2) to exhort us not to sin. The paragraph begins and ends with the latter point, but the former constitutes the chief link with the preceding paragraph: comp. 1Jn_1:7. He who craves to grow in sanctification, and yet is conscious of his own frailty must constantly have recourse to the Advocate and His cleansing blood: thus he will be enabled to obey God more and more perfectly.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

1Jn_2:1-6

My little children, these things write I unto you, that ye sin not

Preventatives against sin

The connection between chapters 1 and 2 seems to be this: I have taught you something of the nature and universality of sin, and of the deceivers who say they have no sin, but you are not to understand me as teaching that sin is an element of our being, or attached to us by any absolute necessity, or infused into us by the will or authority of the Deity, or of such might that resistance is vain; on the contrary, the main object of my epistle is, That ye sin not.

Ye are not to yield to sin, but to resist it to the uttermost.

I. The children and the advocate.

1. The word τεκνία, little children, is a diminutive from τέκνον, and we, having no principle in our language for forming diminutives, or perhaps having lost it, must translate by the two words little children. The Latins say Filioli, the Germans Kindlein, the Italians Filioletti. The French are as poor as ourselves in this respect, and must say Mes petits enfans. Such forms of expression in all languages denote endearment and affection. All the most valuable articles in nature are small--the iron, the lead, the silver, the gold, the diamonds of the mine, are all diminutives compared with the rocks, the mountains, and the strata of the globe. It is so in grace also, for the Church of the Son of God, though forming an innumerable company in the heavenly Jerusalem, yet, when compared with the millions of mankind who live and die in their sins, are a little flock (Luk_12:32), but in them and with them are found all the riches of Jehovahs mercy, all the wondrous manifestations of His love, all the glories of the eternal kingdom.

(1) The name, therefore, refers to the believer as an object of special and tender care. Ye are the children of my warmest love over whom I rejoice continually. Ye are separated from the world, but ye are of more value in the sight of God than the great world with its vanities, which are all destined to perish.

(2) The purpose of my writing you is, that ye sin not. Ye are not the slaves of sin any more, but the freemen of the Lord Jesus.

(3) I take these things to refer generally to the substance of the whole Epistle, but mere especially to the first chapter; and hence we may learn what, in the mind of the apostle, are the best preventatives against sin. The preventatives are not in us, but in God.

2. Jesus, the Advocate, is now brought before the mind of the children of God as the one all-sufficient fountain of forgiveness for the transgressions of mankind.

II. Jesus the propitiation.

1. Then it is a fact that the eternal mercy has reached, us in the person of our adorable Redeemer, and that in the shedding of His blood we have the means and the seal of peace with God.

2. But it is asserted that He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.

(1) In the fullest, freest, and most admirable manner He has removed every barrier between us and God, and expiated forever all our sins.

(2) His love, His Cross, His religion, is not for one age, but for all ages, not for one nation or country, but for the whole world, and the promises of God give us assurance beforehand of its final triumph.

III. The keeping the commandments of God.

1. There is but one way of knowing with certainty that we have known God, and that is by keeping His commandments. The knowledge which does not lead to holiness is not the knowledge of God.

2. There are two great centres in the moral universe around which the events, characters, histories, and destinies of the species gather, the true one and the false one, Christ and Satan, the author of all truth and the father of lies. The lie is the black bond which unites us to the prince of darkness, and truth is the golden chain which binds us to our Head and Master in heaven. The truth signifies in the New Testament the Christian religion--the genuine faith and practice of the gospel (Joh_1:14; Joh_1:17; Joh_8:32; Joh_8:40; Joh_8:45-46; Joh_16:13; Joh_17:17; Joh_18:37; Rom_1:8).

IV. Keeping Gods Word.

1. The only way to arrive at perfection is by keeping the Word of God.

(1) Love begins in the circle of the heart, and flows forth upon its objects in proportion to its fervour and strength. We cannot, therefore, even pretend to love God if He is not frequently the object of our thoughts, if He does not occupy a conspicuous place in our hearts.

(2) Love is a strong passion. Its existence is easily traced by the joy which it gives, by the difficulties it surmounts, by the trials which it endures, and by the deeds which it accomplishes. Love should increase and strengthen by every fresh discovery of the beauty and excellence of its object.

(3) How can we best increase this love to God? The answer is suggested in our text, namely, by keeping the Word of God. The Bible is the directory of the saints, and holiness consists in obedience to its commands.

V. The believers communion with Christ and walk in Him. (W. Graham.)

Sinless aim of the guileless spirit--provision for its continued sense of sin

I. Let that be your aim, to sin not. Let it be your fixed purpose, not merely that you are to sin as little as you can, but that you are not to sin at all.

II. But not only would I have you to make this your aim, i would have your aim accomplished and realised; and therefore I write these things unto you, that ye sin not. We are to proceed upon the anticipation not of failure but of success in all holy walking and in every holy duty. Believe these things, realise them, act them out. For they are such things as, if thus apprehended, change the character of the whole struggle. They transfer it to a new and higher platform. We are brought into a position in relation to God in which holiness is no longer a desperate, negative strife, but a blessed, positive achievement. Evil is overcome with good.

III. Why, then, is provision made for our sinning still after all? We have purposed in good faith that we will not offend. We rejoice to think that we may now form that purpose with good heart; not desperately, as if we were upon a forlorn hope, but rather as grasping the victory through our Lord Jesus Christ. For He cheers us on. He knows how at every step, in spite of all the encouragement given us beforehand, that we may hang back, fearing with too good ground that even if, in the form we used to dread, our sin shall seem to give way, it may in some new manifestation lie in wait to trouble us. And therefore He assures us that He is always beside us, our advocate with the Father. We need not there fore be afraid to walk with the Father in the light. (R. S. Candlish, D. D.)

Warning and encouragement

I. The spirit of the apostles address. My little children. Such words are felt to be peculiarly appropriate in him. They are suited to his character. He was gentle and loving. They are suited also to his age. He lived to be the oldest of all his companions in the apostolic ministry. It is a noble triumph of godliness when age is redolent with piety and retains the earnestness and diligence of youth. We may be also assured his words were suited to the success of his ministry. Of those whom he addressed it might be presumed there were many whom he might regard as his children in the highest and best sense. He was their spiritual father. In this there is an example to all who would be the teachers of others, whether pastors or parents, or any who would be their helpers in Christ Jesus. Their spirit should be affectionate, speaking the truth in love, ever in meekness instructing those who oppose themselves. And their object should be the conversion of souls.

II. The design of his writings. These things write I unto you that ye sin not. His reference is manifestly to what he had written in the preceding chapter. And it is only necessary to look back on what he had written and see how fitted it was to discourage sin. Either the doctrine of the apostle or the practice of sin must be abandoned. They are wholly incompatible with one another. In this view he is not singular. Everywhere in the Divine Word the gospel of Christ is represented to be a doctrine which is according to godliness.

III. The words of warning. If any man sin, implying that, notwithstanding all he had said, any man might sin. The man in the apostles view is the believing man. He may sin. Alas! no proof is necessary. One source is the remaining sinfulness of his nature. There is no doubt, also, that this tendency to sin in the believer is mightily strengthened by the temptation of the wicked one. His enmity is specially directed against the godly. Nor must we omit to notice the extreme danger to which the believer is exposed from the world. Its pleasures and honours and riches are dangerous in the extreme. In harmony with these views the Divine life is described in the Scriptures as a constant warfare. It need scarcely be said how necessary it is to be vigilant in maintaining it. Great interests are at stake. The law is that as sin enters peace departs. The credit of religion, too, is bound up in the fidelity of those who profess it. Above all, the honour of Christ is concerned. He is calumniated as the minister of sin when those who bear His name dishonour Him.

IV. The duty and refuge of those who are overcome by temptation and betrayed into sin. If any man sin we have an advocate with the Father, Jesus Christ the righteous. Such is the believers privilege, but let us not overlook the duty involved in it. We must bring our cause to our great Advocate and commit it to His hands.

V. The encouragement held out to us to make our suit to our great Advocate. He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. (James Morgan, D. D.)

Believers exhorted not to sin

I. What is the meaning of this command--That ye sin not? The general meaning of the word sin is intelligible to all. It is sin to violate the commands of God; but many things beside the direct breach in act of a positive injunction are sin against God. It is sin, according to the language of St. James, if any man knoweth to do good and doeth it not. Not merely are sinful words condemned, but we are admonished that God regards the state of the heart. The Word of God enlarges the sense of this term beyond what is convenient to the self righteousness of men to allow, and tells us that even ignorance of that which is right may be criminal before Him. The precept which bids us not to sin enjoins upon us that we make ourselves acquainted with what is sin and what is duty.

II. Let us weigh well some of those many considerations which should induce us diligently to seek to accomplish it perfectly. My little children, these things write I unto you, that ye sin not.

1. We should not sin because God is a holy God and cannot endure sin. It is contrary to His nature, to His perfections, to His supremacy. It would involve the universe in ruin if permitted.

2. We should not sin, because that Saviour by whom we hope to reach eternal happiness hates sin. It dishonours Him amongst men.

3. Let us take care not to sin, because by that we grieve and we quench the Holy Spirit.

4. Again, we should not sin because sin indulged involves the soul in everlasting ruin.

5. That even if sin did not impair the hopes that a Christian entertains, it is certain to diminish the glorious reward which remains for those who serve Christ.

6. Moreover, in sinning we separate ourselves from communion with Him altogether while the sin lasts.

7. Let us recollect that when we sin against God we sin against our fellow creatures too, because it is almost certain that our own sins involve others in our guilt and lead them to sin too. (B. W. Noel, M. A.)

The gospel prohibits sin

It is not asserted that you must be sinless before you are safe, but only that you must not presume that you are safe before the grace of God makes you long to be sinless. A soldiers uniform is to be worn only by a soldier, a students gown only by a student, a saints robe only by a saint. As we call him a soldier who has only just enlisted, as we call him a student who has only just entered college, we call him a saint who has only just begun to believe and has yet everything to learn and every thing to feel that belongs to the sanctified life. Still a saint he must be, one whose vocation it is to be holy, and who strives daily to obey the Divine voice within him that is ever saying Sin not, sin not, sin not, or he can have no interest in the Saviours righteousness. (C. Stanford, D. D.)

The knowledge of God preventive of sin

All the revelations of God and all His works in every department of His agency cry out to the justified man in one language and say to him, Sin not. Call God what you will, name all His names, styles, and titles, spell all the characters of His glory, and you find in every one of them the charge, Sin not. Is He light? then sin not, for sin is darkness. Is He life? then sin not, for sin will darken your souls and kill them. Is He love? then sin not, for sin against Him is not simple disobedience, it hath the abominable stain of ingratitude on it. Is He holy? then sin not, for this is most repugnant to His holiness, and if thou wouldst have Him look upon thee with favour thou must not look upon sin with favour or entertain it with delight. Is He great and powerful? then sin not, for that were madness. Is He good and gracious? then sin not, for that were abominable wickedness. Is He just? then sin not, for He will not acquit the wicked, nor hold them guiltless who do acquit themselves and yet hold by their gins. Is He merciful? Oh, then sin not, for wilt thou sin against the mercy that saveth thee? Look upon all His particular acts of care and favour towards thee; consider His judgments upon the world, upon the nation, and upon thine own person; put to thine ear and hear--this is the joint harmonious melody, this is the proclamation of all, that we sin not. (Hugh Binning.)

Christians have delicate perceptions of sin

A soul washed in the blood of Christ has very delicate perceptions. (Steinhofer.)

Sin not

Once I was travelling in Scotland, and I saw two people at a railway station hunting on a large timetable of the train service for a local train. Written on the timetable in great big letters were the words, sunday trains only. These people wanted the weekday train, and ignored altogether the great big, bold letters which declared all the trains on the list to be special trains for Sunday. They were hunting in some out-of-the-way corner for a suitable train, utterly ignoring the words, Sunday trains only. Whose fault would it be if they came to a wrong conclusion? I thought to myself that this was just the mistake so many Christians make. God has written right across the Bible in great big words that no one should mistake, Sin not, and people look in some corner to see if they cannot find a text that can be made to say that we must sin little. The whole Bible must be read in the light of the words, These things have I written unto you that ye sin not. The Bible is a holy book, and woe be to the man that would make it the minister of sin! (Dudley Kidd.)

Christian sin

A friend of mine was staying with a leader of a certain section of Christs Church who believed deeply in the necessity of daily Christian sin. On Sunday my friend spoke about the splendid deliverance at our disposal in Christs full salvation. On returning home to dinner my friend saw that he had offended his host by his bold words. I am sorry you spoke such unsound words this morning, as you will lead the young people especially into error, and discourage the little ones that believe in Christ, said the host. When my friend was alone, the daughter of the host, about sixteen years of age, came and said, Oh, I do wish I had only heard such words long ago. You spoke so differently from father; he tells us we must go on sinning all our life, and that thought always discourages me, so that I have never given my heart to Christ, but I want to tell you that I did so this morning as you were speaking, for the salvation you told us of was just what I want. Soon dinner was announced, and the mornings service was the general topic. At once the daughter told of her new joy, and explained how that the offer of such a full salvation was the point that won her. Her fathers face fell as he explained that, in spite of the unpleasantness, he was bound, as a Christian, to expose the error taught by the guest, but loyalty to the truth compelled him to disregard any feelings of difficulty. The daughter felt very awkward, and said in her girlish way, Then how much must I sin every day, father? For I want to sin as little as possible. The question went like an arrow to the fathers heart. How could he tell his child to sin even a little every day? He burst into tears as he rushed out of the room, and was not seen till late in the afternoon, when he came in with a beaming face to beg pardon of his child, and to tell from a glad heart the power of Jesus to keep from all sin. (Dudley Kidd.)

And if any man sin, we have an advocate with the Father--

Nature and ground of Christs advocacy as meeting the need of the guileless spirit

The manner of our restoration, if we fall short of the sinless aim, not less than the sinless aim itself, is fitted to guard against any abuse of Johns doctrine of forgiveness. It is through an advocacy altogether incompatible with anything like the toleration of evil.

I. He is Jesus Christ the righteous. Jesus! He is called Jesus because He saves His people from their sins. Christ! the Anointed! whom the Father anoints through the Spirit; whom I also, through the Spirit, in sympathy with the Father, humbly venture to anoint! His Christ and mine! But the emphatic word here is righteous. This term may be understood as pointing, not to the legal righteousness which Christ has--or rather which Christ is--but to the righteousness of His character, and of His manner of advocacy with the Father for us. In any court in which I had a cause to maintain I would wish to have a righteous advocate. I do not want one to tell me smooth things, putting a fair face on what will not stand close scrutiny, getting up untenable lines of defence, and keeping me in good humour till ruin comes. Give me an advocate who, much as he may care for me, cares for honesty and honour, for law and justice, still more. Such an advocate is Jesus Christ for us in the high court of heaven; for He is Jesus Christ the righteous. Such an advocate is He also when, in the capacity, as it were, of chamber counsel, He is with us in our closet, to listen to all that we have to say, to all our confessions and complaints, our enumeration of grievances, our unbosoming ourselves of all our anxieties and all our griefs. He will so ply His office, and travail in His work of advocacy between the Father and us, as to preserve the right understanding which He has Himself brought about and obviate the risk of renewed separation. He will make it all subservient to our more thorough cleansing from sin and our closer walk with God; our being holy as He is holy.

II. He is the propitiation for our sins. He is so now. He is present with us now as our advocate with the Father; and it is as being the propitiation for our sins that He is present with us. He draws near; the Spirit so taking of what is His and showing it to me as to bring Him near. Can I touch these hands which I have been nailing again to the accursed tree, or feel them touching me again to bless me, without my whole frame thrilling as the voice runs through my inmost soul--Sin no more; Thou art dead to sin?

III. There is a supplement added which still further explains the sort of advocacy which Jesus Christ the righteous carries on. He is the propitiation for our sins; and not for ours only, but also for the sins of the whole world. This is added to preclude the possibility of a believer thinking that, if he lapses, it is under some method of recovery different from that which is available for all mankind. Where, then, ye children of the light and of the day--ye followers of the Father and of His Son Jesus Christ--where is your peculiar privilege of sinning lightly and being easily restored? What is there in that sin of yours that should make it lie less heavily on your conscience, and afflict your souls less grievously, than the sins which, when you were of the world, you committed? (R. S. Candlish, D. D.)

The advocacy of Christ

I. Our failure. We are prone every moment to transgression. Oh, if we could take a survey of all the consequences to which every transgression on our part gives birth in an unseen world we should feel a force in these words, if any man sin, that would prepare our hearts to contemplate with admiring gratitude the provision which even in such a case is made for ourselves.

II. Our security. We have an Advocate with the Father. The law of God does not condemn any man before it hears him, and as the accused cannot appear in the courts of heaven to answer for themselves, they are heard there in the person of their Advocate. There are three qualifications necessary to constitute a powerful and successful advocate.

1. The first is zeal. If zeal in one who pleads a cause be a just requisite, then where would you find an advocate so admirably qualified for his office, in this respect, as the blessed Saviour? Think of His love for your soul. He redeemed us to God by His blood. Will He not plead for that which He has purchased with His own blood? Think of the relation in which He stands to you. It is your friend, your brother, who is your advocate with the Father. Can He be otherwise than zealously affected in your favour? Be not faithless, but believing.

2. There is another qualification for the work of an advocate not less needful than zeal--I mean wisdom. As the ability of a general consists much in his skill in choosing his position and in disposing of his troops, so an advocate has need of wisdom in selecting the ground on which he may act with advantage for his client. What consummate wisdom did Moses display in pleading the cause of Israel when they had made them a molten image in Horeb, and worshipped the golden calf! But in the text we have one greater than Moses, even Him in whom are hid all the treasures of wisdom and knowledge.

3. In order to preclude all possibility of failure, there is one further qualification requisite in an advocate, and that is merit. The intercession of one who has a claim upon the person with whom he pleads partakes of the nature of a demand, it has a force which is irresistible. Our cause is in the hands of Jesus Christ the righteous, who is the propitiation for our sins. What further can we desire? Now, in conclusion, this text affords no ground for--

1. Presumption.

2. Despair. (J. Williams, M. A.)

Christ our advocate with the Father

I. The fact and presence of sin. Consider the true nature of the exhortation, that ye sin not. Our fellowship with God does not influence His holy nature as the fellowship of men often influences us. The latter makes us blind to their faults. But our fellowship with God cannot lessen in any degree the grief for sin, or anger against it, which He felt at first when the rebel angels were driven from His presence. Now, the sins which believers commit against God may be divided into these two great classes:--

1. Sins of ignorance and weakness.

2. Sins of presumption committed in face of the teaching of Gods Word and the promptings of His Holy Spirit. The teaching of Scripture with regard to this subject is fitted to strike us with fear and trembling (Num_15:30-31; Heb_10:26). And further, is there not much cause for serious alarm, seeing that acts of wilful sin soon develop the habit of wilful sinning, which is nothing short of apostasy from the faith as it is in Christ?

II. The provision for sin: an advocate. It is quite true that God is ready to forgive; still, He is ready to forgive, not as an indulgent father nor as lax judge, but only through the irresistible might and right of Christs advocacy.

III. The believers advocate Jesus Christ the righteous. It is a common remark about law courts that he who appears as his own advocate has a fool for his client. If this be true in an earthly court of justice, it is no less true in the court of heaven.

1. For he who is arraigned at Gods bar is altogether unfit to plead his own case. Let us here consider, first, the unfitness of the unbeliever for this work.

(1) He is ignorant of Gods law.

(2) He is ignorant of his own sin.

(3) He is ignorant of the ruin which sin works.

(4) He is ignorant of the holiness and justice of God.

It is manifest that the unbeliever is altogether unfit to be his own advocate, and yet this is the office which those who reject Christ try to fill for themselves.

2. But the question may now perhaps be asked, Does the believer really require an advocate? He is not entirely ignorant of Gods law and his own sin. But, what is more to the point, his knowledge of these, however imperfect it may be, is yet sufficient to show him the utter hopelessness of his case.

3. Christ must not be thought of as loving us more than the Father loves us, as more longsuffering, more easy-to-be-entreated, showing us more sympathy, or knowing better the weakness of our nature. Hence when Christ appears before the Judge and Father for a believer who has sinned, it is not with any weak form of intercession, but as our advocate at Gods bar of judgment. He admits the sin; He approves of the law; He acknowledges the justice of the penalty; and yet, strange to say, He obtains for the accused a discharge from the bar. And why? Because He is the propitiation for our sin. (James Fenton, M. A.)

Christ our advocate

I. What is the idea of an advocate when the term is used to express a governmental office or relation? An advocate is one who pleads the cause of another; who represents another, and acts in his name; one who uses his influence in behalf of another by his request.

II. Purposes for which an advocate may be employed.

1. To secure justice, in case any question involving justice is to be tried.

2. To defend the accused.

3. To secure a pardon when a criminal has been justly condemned and is under sentence.

III. The sense in which Christ is the advocate of sinners.

IV. What is implied in His being the advocate of sinners.

1. His being employed at a throne of grace and not at the bar of justice, to plead for sinners, as such, and not for those who are merely charged with sin but the charge not established.

2. His being appointed by God as the Advocate of sinners implies a merciful disposition in God.

3. That the exercise of mercy on certain conditions is possible.

4. That there is hope for the condemned.

5. That there is a governmental necessity for the interposition of an advocate; that the sinners relations are such, and his character such, that he cannot be admitted to plead his own cause in his own name.

V. The essential qualifications of an advocate under such circumstances.

1. He must be the uncompromising friend of the government.

2. He must be the uncompromising friend of the dishonoured law.

3. He must be righteous; that is, he must be clear of any complicity in the crime of the sinner.

4. He must be the compassionate friend of the sinner--not of his sins, but of the sinner himself.

5. He must be able sufficiently to honour the law, which sinners by their transgression have dishonoured.

6. He must be willing to volunteer a gratuitous service.

7. He must have a good plea. He must be able to present such considerations as shall really meet the necessities of the case, and render it safe, honourable, glorious in God to forgive.

VI. What His plea in behalf of sinners is.

1. It should be remembered that the appeal is not to justice. Since the fall of man God has suspended the execution of strict justice upon our race.

2. Christs plea for sinners cannot be that they are not guilty.

3. Christ as our Advocate cannot, and need not, plead a justification.

4. He may not plead what will reflect, in any wise, upon the law.

5. He may not plead anything that shall reflect upon the administration of the Lawgiver. In that ease, instead of insisting that the sinner should repent, virtually the Lawgiver would be called upon Himself to repent.

6. He may not plead any excuse whatever for the sinner in mitigation of his guilt, or in extenuation of his conduct.

7. He cannot plead as our Advocate that He has paid our debt, in such a sense that He can demand our discharge on the ground of justice.

8. But Christ may plead His sin-offering to sanction the law, as fulfilling a condition upon which we may be forgiven.

9. But the plea is directed to the merciful disposition of God. He may point to the promise made to him in Isa_52:13 to the end, and Isa_53:1-2.

10. He may plead also that He becomes our surety, that He under takes for us, that He is our wisdom and righteousness and sanctification and redemption; and point to His official relations, His infinite fulness, willingness, and ability to restore us to obedience and to fit us for the service, the employments, and enjoyments of heaven.

11. He may urge as a reason for our pardon the great pleasure it will afford to God to set aside the execution of the law. Mercy rejoiceth against judgment. Judgment is His strange work; but He delighteth in mercy.

12. He may urge the glory that will redound to the Son of God, for the part that He has taken in this work.

13. He may plead the gratitude of the redeemed and the profound thanks and praise of all good beings.

Conclusion:

1. You see what it is to become a Christian. It is to employ Christ as your Advocate, by committing your cause entirely to Him.

2. He is an Advocate that loses no causes.

3. The safety of believers. Christ is always at His post.

4. The position of unbelievers. You have no advocate. God has appointed an Advocate; but you reject Him.

5. I ask, Have you retained Him? Have you, by your own consent, made Him your Advocate?

6. Do any of you say that you are unable to employ Him? But remember, the fee which He requires of you is your heart. All may employ Him, for all have hearts.

7. He tenders His services gratuitously to all, requiring nothing of them but confidence, gratitude, love, obedience.

8. Can any of you do without Him?

9. Have any of you made His advocacy sure by committing all to Him? If you have, He has attended to your cause, because He has secured your pardon; and the evidence you have in your peace of mind. (C. G. Finney.)

The gracious provision

I. It is universal.

II. It is ample. God does nothing by halves. The salvation promised goes down to the very roots of our nature. Nothing is kept back.

III. It is to be had for the asking. Earthly potentates require great influence to procure an audience with them, and then there is no certainty that the boon sought will be granted.

IV. This advocacy can be had at once. Delay is not only dangerous, but unnecessary.

V. It is sure in its effect. None need doubt its efficacy for a single moment. (J. O. Peck, D. D.)

The sinners advocate

The Apostle John presents us with a very clear and emphatic testimony to the doctrine of full and free forgiveness of sin.

I. The saint is still a sinner. Our apostle says--If any man sin. The if may be written in as small letters as you will, for the supposition is a matter of certainty. Far be it from us to deny that Divine grace has wrought a wondrous change, it were no grace at all if it had not. It will be well to note this change.

1. The Christian no longer loves sin; it is the object of his sternest horror. The head and the hands of Dagon are broken, although the stump remains.

2. The Christian never sins with that enormity of boasting Of which the unregenerate are guilty. His heart is broken within him when he has sinned.

3. Nor does he sin with the fulness of deliberation that belongs to other men. He who can carefully arrange and plot a transgression is still a true child of the old serpent.

4. And again, he never chews the cud of his sin; for after he has sinned, however sweet it may have been in his mouth, it becomes bitterness in his bowels.

5. The Christian, unlike other men, never finds enjoyment in his sin; he is out of his element in it. Conscience pricks him; he cannot, even if he would, sin like others.

6. You will notice, too, how different the Christian is as to the habit of sin. The ungodly man is frequent in overt deeds of rebellion, but the Christian, at least in open acts of crime and folly, rather falleth into than abideth in them.

There are all these degrees of difference between the Christian and the ungodly man, and far more, for the believer is a new creature, but for all that we must come back to that with which we started--that the Christian is a sinner still.

1. He is so from the imperfection of his nature.

2. As the Christian thus sins in his devout performances, so he constantly errs in the everyday tenour of his life. Sins of omission, to wit, how many of these may be compressed into a single hour!

3. Moreover, many Christian people sin from certain peculiar infirmities. Some sin through shortness of temper. There are others who have a high and proud spirit, and if they fancy they are a little snubbed or put into the background at once they feel inclined to resent it. How many we know who have to contend with constant unbelief brought on through depression of spirits! Their nerves, perhaps, have experienced a great shock at some period in life, and constitutionally they look always at the black side of affairs. And then we all sin from the assaults of evil. The temptations of the world, when we are thrust into ungodly company, and the trials of business and even of the household, all these in unguarded moments may take the Christian off his feet.

II. Our sins do not deprive us of our interest in Christ. If any man sin we have an advocate. Yes, we have Him though we do sin; we have Him still. He chose us when we were sinners; He loved us when we were dead in trespasses and sins; and He loves us still.

III. The advocate is provided on purpose to meet the fact that we are still sinners.

1. Jesus. Ah! then He is an advocate such as I want, for He loves me and takes an interest in me.

2. Jesus Christ, the anointed. This shows His authority to plead.

3. Jesus Christ the righteous. This is not only His character, but it is His plea. It is His character, and if my advocate be righteous then I am sure He would not take up a bad cause. What can there be asked more for the sinner than this? Jesus Christ the righteous stands up to plead for me, and pleads His righteousness; and mark, He does this not if I do not sin, but if I do sin. There is the beauty of my text.

IV. This truth, so evangelical and so divine, should be practically remembered. It should be practically remembered at all times. Every day I find it most healthy to my own soul to try and walk as a saint, but in order to do so I must continually come to Christ as a sinner. Make this essentially the rule of your life on particular occasions. Here let me say a word that may at once comfort and enlighten some who are in darkness. Perhaps you will tell me that your sin has had some gross aggravation about it. If you are a Christian it has, for a Christian always sins worse than other men; if the sin be not in itself so bad as other mens, it is worse in you. For a kings favourite to play the traitor is villainy indeed. Fly with a humble, contrite heart, and throw thyself at the feet of that Advocate, and by His blood He will plead for thee, and thou shalt prevail. (C. H. Spurgeon.)

The intercession of Christ

I. Who is it that appears for us an intercessor in heaven?

1. It is not a poor sinner like ourselves, who has need first to intercede for the forgiveness of his own sins, and then for the people.

2. He is One who perfectly understands our condition and exposures.

3. He is not only in certain respects a member of the human family, and acquainted with their sufferings, but He is also a partaker of the essence and glory of the Godhead.

4. He hath peculiar advantages for the accomplishment of the great object for which He intercedes.

II. The fact that we have such an Intercessor gives relief to hours of darkness.

III. The intercession of Christ is an encouragement to every humble believer that he shall not finally apostatise from God.

IV. The intercession of Christ ought to be remembered by Christians and often invoked by them. (J. Foot, D. D.)

Christ our advocate

I. The high privilege which Christians enjoy--they have an advocate with the Father. All the spiritual concerns of believers are lodged in Christs hands. Whatever respects their present or future happiness, their growth in grace, their preservation from the evil in the world, and their introduction at last into the presence of God with exceeding joy, are matters which belong to Him. He is their advocate, and pleads their cause with His Heavenly Father. He obtains for them all needful blessings to conform them more to the Divine image--to abide with them as a comforter--to be the earnest of their future inheritance--to lead and guide them through all the trials of life--and finally to seal them to the day of redemption.

II. The character given to this advocate--Jesus Christ the righteous.

1. He is righteous before God--perfectly approved by Him.

2. He is righteous in the view of Christians themselves. In every part of His character, indeed, He is the object of their approbation.

3. He is righteous in all His requests.

III. The influence which this high privilege of Christians has to relieve the fears which a sense of remaining sin occasions them.

1. It secures them against the dread of condemnation, on account of daily transgressions.

2. It promotes their deliverance from remaining corruption.

3. It secures the acceptance of their religious duties. The Christians person is at first accepted in the Beloved, and his religious duties are accepted in the same way.

Conclusion:

1. How well qualified Christ is to be a Saviour!

2. The intercession of Christ is a full proof of the constancy of His love.

3. Be exhorted to a thankful improvement of your privileges. (W. F. Ireland, D. D.)

The true pleader

I. Christ is the universal pleader. The high priest under the Jewish dispensation exercised his intercession for a nation, Christ for all.

II. Christ is a faithful pleader. Some will take bribes.

III. Christ is a successful pleader.

IV. Christ is a sympathetic pleader.

V. Christ is a perpetual pleader. Many priests passed away, Christ abideth.

VI. Christ is a sure ground for pleading. (G. Calvert.)

Christ our propitiatory Sacrifice and our advocate

I. Let us begin with the propitiation for our sins; for although Christs advocacy is first mentioned in the text, yet His propitiation is the foundation upon which His advocacy is built, and without the latter the former would be utterly unavailing.

1. The propitiatory sacrifice of Christ was vicarious; that is, it was offered for the sins of others.

2. The propitiatory sacrifice of Christ was appointed by God.

3. The propitiatory sacrifice of Christ was necessary. The known character of God clearly evinces the truth of this assertion. God is a being possessed of infinite knowledge and wisdom. By His unlimited knowledge He is acquainted with every possible scheme by which any end may be accomplished; and by His perfect wisdom He always chooses that particular plan which, upon the most extensive view of things, is best for carrying His designs into effect. We are sure that God loved His Son too dearly to give Him up to the most unexampled sufferings, if these had not been necessary for the expiation of our sins.

4. The sacrifice of Christ has fully answered the end for which it was appointed. It were absurd to suppose that a plan originating from the most perfect wisdom should fail of accomplishing the purpose intended. Besides, let us reflect for a moment upon the nature of that sacrifice which was offered for our sins, and we must be convinced that it has made complete satisfaction. Our text informs us that He is the propitiation for our sins. He!

II. Let us now consider Christs advocacy with the Father. The particular manner in which Christ pleads our cause at the court of heaven is a point upon which mortals cannot speak with certainty. Whether He employs words in His intercession in the same manner that He did upon earth is a question which we are not qualified to decide. If He does, it must be only in a general manner, because it is impossible that His humanity, which is finite in its nature, can employ language capable of representing the boundlessly diversified circumstances of His people. It must also be evident that Christs advocacy, in whatever it consists, is not intended to produce any alteration in the Divine mind towards His people.

1. Christ is completely qualified for being our Advocate.

2. Christs advocacy is founded upon His propitiation. His advocacy is not, properly speaking, a supplication; it is a claim founded upon right.

3. Christs advocacy with the Father is always prevalent. (D. Inglis.)

Christ the Advocate of sinners

I. The nature of the office. It supposes--

1. An offender. All have sinned. A man cannot deny this without contradicting Gods word.

2. An accuser. Alas, we have many accusers. Our own consciences accuse us. The devil accuses us. The law of God accuses us.

3. A judge. God the Father is the Judge. It is He whom we have offended.

4. A defence.

II. The suitableness of the office.

1. His person. Jesus Christ. Jesus, a Divine Saviour. Christ, the Messiah, anointed of God to the office of mediator. We are not trusting our eternal interests in the care of one of whom we know nothing, or one who bears no endearing relation to us; but One whose personal excellences we are well acquainted with.

2. His qualifications. Jesus Christ the righteous. He is righteous in the most extensive and unlimited sense. His human nature was without spot. His Divine nature threw unexampled merit into every action.

3. His plea. He admits the claims of Gods law and the justice of its denunciations, but pleads that He has borne the curse for us, and that therefore pardon and justification may be safely extended to us.

4. His petitions. What does He plead for? For everything that a sinner needs for His present and eternal welfare.

Conclusions:

1. Let every man consider the importance of committing His eternal interests to the advocacy of Christ. This is to be done by faith in Christ, and prayer to God in reliance on Christ.

2. Let no one doubt whether Christ will undertake His cause.

3. Would you be sure you have Christ for your advocate? Prove it by obedience to Him. (Essex Remembrancer.)

Christ our Advocate

I. The notion of Christs advocacy; or explain His character as an Advocate. It conflicts in the three following particulars.

1. Christs exhibiting or presenting Himself above in heaven, before His Father, in our name and behalf.

2. This is also performed by a signification of His mind and will on our behalf; though I take it to consist chiefly in actions, yet not wholly, as some do. There is, moreover, I apprehend, as belonging to it, a making known of requests.

3. We may reckon, as comprised within the advocacy of Christ, His presenting and recommending our regular prayers and requests to the Father, so as to procure acceptance and success to these. They pass, as it were, through His hands, and He consecrates them all.

II. His properties as an advocate.

1. He is a common Advocate for the whole household of faith.

2. He is an Advocate as fully qualified as we could wish. For--

(1) He is One who does not act without a proper commission.

(2) He must be a very able Advocate. Men may elect or appoint to offices those that are insufficient and no ways equal to them.

(3) He is an acceptable Advocate, one highly esteemed and well-beloved of Him with whom His business thus considered lies.

(4) He is a holy, sinless Advocate. This is the most proper signification of the word we translate righteous.

(5) He is a faithful Advocate. Disappointment shall never shame any of the hopes which are built upon Him.

(6) He is a kind, gracious, affectionate Advocate. The term righteous may likewise lead our thoughts to these properties as belonging to Him. He bears a true affection and goodwill to all His clients.

(7) He is a constant, perpetual Advocate. This is thought to be clearly held forth in the apostles saying, We have Him with the Father. He speaks in the present tense, to signify the duration, as well as certainty hereof. He resides always in the presence of the Father. He is ready to put in a plea upon every fresh matter of charge that our adversary can bring against us.

(8) He is a prevalent Advocate. There is no danger of His miscarrying in any cause which He solicits. If we consider Him in the greatness of His person, or in the near relation he has to the Father, it will help to convince us that He cannot solicit in vain. Consider Him as a Son performing obedience at the call of the Father, and for the manifestation of His glory; and as this cannot but increase paternal affections towards Him, so it must facilitate His speeding in His addresses, and render the Father more inclinable to fulfil all His petitions. Further, the consideration of His being righteous or holy strengthens the argument for the successfulness of His advocacy.

Again, considering the objects of His intercession, those for whom He lives as an Advocate, we shall find it helps to prove that He cannot but succeed. They are those whom the Father is well affected to and loves; not enemies nor strangers, nor servants and friends only, hut children. I might further suggest, as what will make the proof yet more strong, of His being successful, that the matters of His intercession are all perfectly agreeable to the Fathers will.

1. Let those be convinced of their unhappy fate and circumstances who remain uninterested in the advocacy of Christ, and are excluded the benefit hereof.

2. Have we who are true believers and Christians indeed an Advocate in heaven, even Jesus Christ? Let us keep up an affectionate esteem of Him, and be more duly thankful for Him thus considered.

3. How careful ought persons to be of intrenching upon and likewise abusing the office of this glorious Advocate!

4. Let us have daily frequent recourse to Christ our Advocate, learn to live more by faith upon Him thus considered, especially in case of many remarkable miscarriages. Faith ought then to be exercised in Him afresh.

5. Let the advocacy of Christ be improved for our consolation and joy.

6. Let us be studying through our whole lives suitable returns to our blessed Lord for what He does for us as our Advocate. Love is evidently one of these returns. Oh that we might learn to carry Christs name upon our hearts, as He does ours upon His heart! Again, the consideration of His advocacy should teach us to persist in a course of zealous, faithful service to Him. Does He live for us, and shall we not be hereby constrained to live for Him?

7. The consideration of Christ being our Advocate with the Father is proper to elevate our minds and hearts from inferior things, and make us aspire heavenwards. (J. Gibbs.)

Our Advocate on high

The word advocate is applied elsewhere to the Spirit of God. The word does not simply represent one who pleads in a court of justice, but a friendly pleader; also a patron and a sponsor. The idea here seems to be not so much that of an intercessor as that of a representative, including an intercessor, but compassing much more than an intercessor. The idea is brought out by the prophet Isaiah, when he says, speaking of a sort of middleman, a sort of mediator, He is near that justifieth me. Job brings out the idea when he says, if there be a messenger with them--a representative, an interpreter--one among a thousand. The same thought runs all through the 72nd Psalm, where the kings son is represented as defending and as pleading the cause of the poor and the needy. Now the righteousness of an advocate is introduced in contrast with the sinfulness of those whom He represents. The Advocate represents sinners, but He is not a sinner. He is the sponsor of sinners, but He is not a sinner. He is an ambassador for a race of sinners, but He is not a sinner.

I. The gracious provisions of the Christian dispensation do not encourage, but discourage sinning. The simple fact that God seeks to save us from sin shows us that in His sight sinning is a terrible evil. The mediation which God provides reveals the extreme peril to which sin exposes the transgressor. What must that peril be when God spared not His own Son, but delivered Him up to be a Saviour? We often sin through ignorance. We sin through carelessness--the Christian dispensation makes us serious concerning sin. We sin through moral deadness--the Christian dispensation is a ministration by which the living God seeks to restore life to us. We sin sometimes through despair--the Christian dispensation fills us with hope. We sin often through feverishness and through restlessness of spirit--the Christian dispensation imparts peace, restores quiet to our disturbed nature. We sin through weakness--the Christian dispensation imparts power. We sin by force of evil motives--the Christian dispensation changes our motives; so that if any man be in Christ he is a new creature.

II. The sins of the Christians shall not lead them into despondency and despair. These things write I unto you, not that ye sin, but that ye sin not. If any man sin, there is cause for sorrow, and cause for fear, but none for despair; none even for despondency. For, mark, we are not left to plead our own cause. Nor are we left to seek an Advocate or a Representative. A Representative is provided for us, and revealed to us; and the Advocate that we have is Gods Christ--Jesus--devoted to salvation--and Himself without sin. Jesus Christ the righteous. The advocacy of such a sponsor must prevail. Where, therefore, is there room for despair, or even for despondency? (S. Martin.)

Christs intercession

How divine is the gospel! Sin not. If any man sin. It gives us comfort against the demerit of sin without encouraging the acts of sin. No religion is so pure for the honour of God nor any so cordial for the refreshment of the creature.

I. Christ is as much an advocate as He is a sacrifice, as God is as much a governor as He was a creator. As we say of Providence, it is a continued creation; so of intercession, it is a continued oblation.

1. This office of advocacy belongs to Him as a priest, and it is apart of His priestly office. As He was a priest upon the Cross to make an expiation for us, so He is our priest in the court of heaven to plead this atonement, both before the tribunal of justice and the throne of mercy, against the curses of the law, the accusations of Satan, the indictments of sin, and to keep off the punishment which our guilt had merited.

2. This, therefore, was the end of His ascension and sitting down at the right hand of God. His mediation kept the world from ruin after mans fall, and His intercession promotes the worlds restoration after His own Passion.

3. This advocacy is founded upon His oblation. His plea depends upon the value and purity of His sacrifice.

4. The nature of this advocacy differs from that intercession or advocacy which is ascribed to the Spirit. Christ is an advocate with God for us, and the Spirit is an advocate with God in us (Joh_14:17). Christ is our advocate, pleading for us in His own name; the Spirit is an advocate, assisting us to plead for ourselves in Christs name.

II. What kind of advocate Christ is.

1. Authoritative. He intercedes not without a commission and command (Jer_30:21).

2. Wise and skilful. He has an infinite knowledge as God and a full and sufficient knowledge as man.

3. Righteous and faithful. As He was manifested to destroy the works of the devil, so He is exalted to perfect the conquest by His intercession. If He had sin He could not be in heaven, much less a pleader there.

4. Compassionate. His intercession springs from the same tenderness towards us as His oblation, and both are but the displaying of His excessive charity.

5. Ready and diligent. He is passed into the heaven, seated there in a perpetual exercise of this office, to entertain all comers at all times; and can no more be sleepy than He can be cruel, no more cease to be diligent than He can be bereaved of His compassions.

6. Earnest and pressing. He was not more vehement to shed His blood than He is to plead it. No man is more solicitous to increase the honour and grandeur of his family than Christ is to secure the happiness of His people. For to what purpose did He carry up human affections to heaven but to express them in their liveliness and vigour for us and to us?

7. Joyful and cheerful. He hath not a sour kind of earnestness, as is common among men; but an earnestness with a joy, as being the delight of His heart.

8. Acceptable. He is the favourite of the court.

9. Alone. Since Christ trod the wine press alone He solicits our cause alone, intercession being founded upon propitiation; He, therefore, that is the sole propitiator is the sole intercessor. As God never gave any commission to redeem us to any other, so He never gave a commission to any other to appear for us in that court.

III. How Christ doth manage this advocacy and intercession.

1. Christ is not an advocate in heaven in such a supplicating manner as He prayed in the world. This servile way of praying, as they call it, because it was performed by Christ in the form of a servant, is not agreeable to His present glorious estate. It is as unsuitable to His state in heaven as His prayers with strong cries were suitable to His condition on earth. Nor is it a supplication in the gesture of kneeling, for He is an advocate at the right hand of God, where He is always expressed as sitting, and but once as standing (Act_7:55).

2. Yet it may be a kind of petition, an expressing His desires in a supplicatory manner. Though He be a king upon His throne, yet being settled in that royal authority by His Father, as His delegate, He is in regard of that inferior to the Father, and likewise in the economy of mediator. And also as His human nature is a creature, He may be a petitioner without any debasement to Himself, to that power, by whose authority He is settled in His dignity, constituted in His mediatory office, and was both made and continues a creature.

3. It is such a petition as is in the nature of a claim or demand.

4. This intercessory demand or asking is accompanied with a presenting the memorials of His death.

5. It is a presenting our persons to God, together with His blood, in an affectionate manner (Exo_28:29; Son_8:6; Rev_3:5).

IV. Christ doth perpetually manage this office.

1. The first evidence is in the text, We have an advocate; we have at this present; we in this age, we in all ages, till the dissolution of the world, without any faintness in the degrees of His intercession, without any interruption in time.

2. There can be no cessation of His work till His enemies be conquered and His whole mystical body wrapped up in glory.

3. It is necessary it should be so.

(1) Because it is founded upon His death. It is an eternal redemption (Heb_9:12), and therefore an eternal intercession.

(2) The exercise of this office must be as durable as the office itself. His priesthood is forever, therefore the act belonging to His priesthood is forever.

(3) This was both the reason and end of His advancement. The intercession He made for transgressors was one reason why God would divide Him a portion with the great (Isa_53:12); because He made intercession for the transgressors. It was also the end of His advancement (Heb_10:12).

V. The efficacy of this intercession (Rom_5:10).

VI. The particularity of this intercession.

1. For believers only. He manages no mans cause that is not desirous to put it into His hands.

2. For every believer particularly.

VII. What doth Christ intercede for? In general His intercession for believers is as large as the intent of His death for them. (S. Charnock, D. D.)

Christs intercession

He is an advocate to the Father, not only to Him at a distance, but with Him.

1. This was typified.

2. It was prophesied of Christ (Psa_21:2).

3. God never denied Him any request which He put up upon the earth for the Divine glory and His peoples good, and Christ Himself acknowledges it. I know that Thou hearest Me always (Joh_11:42).

Now this intercession must needs be efficacious, if you consider--

1. His person.

(1) The greatness of it.

(2) His near relation to the Father.

(3) The special love God bears to His person for what He hath done in the earth and doth yet in heaven.

2. It must needs be efficacious in regard of the pleas themselves, the matter of them.

(1) The matter of His plea is holy.

(2) It is nothing but what He hath merited.

(3) Whatsoever He pleads for is agree able to the will of His Father.

3. In regard of the foundation of His intercession, His death.

4. In regard of the persons He intercedes for. They are those that are the special gift of God to Him, as dear to the Father as to Christ (Joh_17:9).

5. It is evidenced by the fruit of it.

(1) Before His sacrifice. The text intimates it; as He was a propitiation for the whole world.

(2) After His sacrifice, in the first fruit of it, the mission of the Holy Ghost.

(a) For believers only.

(b) For every believer particularly (Luk_22:31-32).

6. What doth Christ intercede for?

(1) Justification

(2) Daily pardon.

(3) Sanctification

(4) Strength against temptation.

(5) Perseverance in grace.

(6) Acceptation of our services.

(7) Salvation.

This is the main end of His intercession (Heb_7:25).

1. Use of information.

(1) Here is an argument for the Deity of Christ.

(2) Here is a ground to conclude the efficacy of His death.

(3) see the infinite love of God and Christ.

(4) How little ground is there to dream of such a thing as perfection in this life! If we stand in need of a perpetual intercession of Christ in this life we have not then a perfection in this life: intercession supposeth imperfection.

(5) Hence it follows that the Church is as durable as the world.

(6) If Christ be an advocate, the contempt or abuse of His intercession is very unworthy.

(7) If Christ be our advocate it is a dishonourable thing to yoke saints as mediators of intercession with Him.

(8) If Christ be our advocate, how miserable are those that have no interest in Him!

2. Use of comfort. His design in uttering His prayer on earth, the model of His intercession, was for the joy of His people (Joh_17:13).

(1) There is comfort in the perpetuity of this intercession.

(2) There is comfort in the prevalency of it.

(3) Hence ariseth comfort to us in our prayers.

(4) Hence ariseth comfort against all the attempts and accusations of Satan and the rebellion of our own corruption.

3. Use of exhortation.

(1) Endeavour for an interest in this advocacy.

To this purpose--

(1) We must have a sincere faith.

(2) We must have a sincere resolution of obedience.

(3) Have a daily recourse to this Advocate and advocacy.

4. Let our affections be in heaven with our Advocate.

(4) Glorify and love this Advocate. (Bishop Hacket.)

Mans advocate with the Father

1. Advocates amongst men frequently deny the allegation brought against their clients, but Christ admits the charge brought against humanity.

2. Advocates amongst men, if they admit the charge, frequently seek to justify it. Sometimes they set up the plea of ignorance, or accident, or self-defence. But Christ pleads no palliation.

3. Advocates amongst men undertake their work, not from the love of justice or humanity, but from personal considerations.

4. Advocates amongst men seek to influence the mind of the adjudicating parties. But Christ seeks to influence the accused. The great Judge cannot and need not be influenced. In what respects, then, can Christ be called an advocate?

I. He is an advocate inasmuch as He is a helper of the accused.

II. He is an advocate inasmuch as He is a governmentally recognised functionary. The great Governor of the universe has appointed Christ to the work. He occupies His position by a Divine right.

III. He is an advocate inasmuch as He seeks to deliver the accused in a way honourable to law. Christ undertakes two things:--

1. That if the sinner is delivered no wrong shall be done to the universe.

2. He pledges that if the sinner is delivered his life shall henceforth be holy. (D. Thomas, D. D.)

Christs acquaintance with mans case

Many a man whose friends have long defended him against an adverse opinion has lost all that defensive sympathy as soon as the facts of his ease became fully known. It has happened before now, even in forensic history, that an advocate has felt forced to relinquish his brief in consequence of some unexpected disclosure that made proceeding with the case a course that would hurt his self-respect or compromise his reputation. Secrets have come to light in the life of a child that have silenced even a mothers advocacy, and made love itself confess that it had no more to say. But you never need fear that for reasons like these Christ will abandon your cause or fail in your defence. Before you confide to Him a single secret His acquaintance with your whole life is intimate and perfect. (C. Stanford.)

And He is the propitiation for our sins; and not for ours only--

Christ our propitiation

The propitiation made by our Lord Jesus Christ lies at the foundation of the whole system of Christianity, so that a weakness there involves a weakness everywhere.

I. By propitiation is meant the complete satisfaction of the claims of the law on the sinner by the infliction of the laws penalty on the Lord Jesus Christ as the sinners substitute; and our first business will be to consider the principle in which the whole originates. This principle is, that the authority of law must be maintained by the lawgiver, and that when the law has been broken the sentence of the law must be carried into effect (2Sa_23:3). But if law is maintained it will lead in many cases to a conflict between law and love. There must have been just such a conflict in the mind of Brutus when his sons were convicted of conspiracy against the republic. In that case law said they must die, but love must have said, Let them live. Law said, Condemn, and love must have said, Have mercy. We have a similar illustration of this conflict between law and love in the case of David. When Absalom had murdered his brother Amnon, he fled to Geshur, and there remained for three years in banishment. The soul of King David longed, or was consumed, to go forth unto Absalom. Love, therefore, would have restored him, but law forbade his restoration. David was king, and therefore responsible for the administration of law. He was compelled, therefore, to keep Absalom in banishment at the very time that his own soul was consumed by the tender love he felt towards him. Now, cannot we believe in exactly the same conflict between law and love in the mind of a perfectly holy God? There is in Him a righteousness infinitely more righteous, and a love infinitely more tender, than was ever known in man; and can anyone be surprised either that His law cannot be set aside, or that His love yearns over the sinner even at the very time that He passes His own just sentence on the sin? People speak of the punishment of sin as if it were cruel and vindictive; but it may be a stern necessity imposed on a tender heart by the righteous claims of a violated law. Now, then, we are brought face to face with the great difficulty that has called forth the gospel, viz. this: In what way can the law be vindicated, and yet the sinner who has broken it be saved? There is a very remarkable passage in the words of the woman of Tekoah, when she went to David respecting the restoration of Absalom, in which she said of God, God does not respect any person: yet doth He devise means, that His banished be not expelled from Him (2Sa_14:14). According to that statement, He shows no partiality; but yet without partiality He has contrived a plan by which the offender may be forgiven. What, then, is this plan? This plan is propitiation. It is none other than that proposed by Judah, when, having undertaken to be surety for Benjamin, he said to Joseph (Gen_44:33), Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. His proposal was that there should be an act of substitution. So, in His boundless grace and mercy, our righteous God gave the Son to be bondsman in our place, and the Son accepted the suretyship and suffered. Thus the law has been vindicated and the sin punished, while at the same time the love is satisfied and the sinner set free. This is what is meant by propitiation (Rom_3:26). I am, of course, perfectly aware that there are those who reject this doctrine of substitution, and others who, while they accept it, see in it difficulties which they find it hard to explain. This is the one Divine plan which is taught throughout the Scriptures. It was prefigured in type as in all the sacrifices of the Levitical typical system; and preeminently in the type, of the scapegoat (Lev_16:21). It was predicted in prophecy, as, for example, by Isaiah (Isa_53:6). So it was taught by the apostles (Gal_3:13; 1Pe_3:18; 1Jn_4:10). And, above all, by the mysterious conduct of our Lord Himself as His death was drawing near, which, I do not hesitate to affirm, can be explained on no other supposition.

II. This, then, being the principle, there are three great concluding truths to be forever written on our memories and hearts.

1. The Divine propitiation is complete. The whole and every part is completed forever. In the typical sacrifices there were two parts in each typical propitiation--the death of the substitute, and the offering, or presentation, of the blood before one of the altars, or the mercy seat. The atonement was not completed by the death alone, but it was necessary that the death should be followed up by the presentation of the blood. Now, in the Divine propitiation both parts have been completed. The one sacrifice has been once offered, and the whole is finished. The blood was shed on Calvary, and sprinkled or presented, when by His own blood He entered in once into the holy place, having obtained eternal redemption for us (Heb_9:25-26). The death and the offering were two parts of the one transaction, and the whole of that transaction was complete when He rose from the dead, and was accepted as the beloved Son completely free from the killing guilt of imputed sin.

2. The Divine propitiation is final. If there were the possibility of any repetition, there is no room left for it. Where remission of these is, there is no more offering for sin (Heb_10:18). If, therefore, remission is granted according to the covenant of God, if we are enjoying His promise, their sins and their iniquities will I remember no more, and if, according to verse 14, by one offering He hath perfected forever them that are sanctified, what place is there for any further propitiatory offering of any kind whatever? Who can perfect that which God has already perfected?

3. And this brings me to my last point--the Divine propitiation is sufficient. By this I mean that it is so complete and perfect in the covenant of God that those who are saved by it are made partakers of a complete reconciliation. There are many persons who appear to be satisfied with what I may call a partial reconciliation. They dare not accept the position of one whose every sin has been blotted out, and to whom there is no barrier in the way of a full, free, unfettered enjoyment of the love of God. They are not unlike Absalom when he returned from Geshur and remained three years at Jerusalem without being permitted to see his fathers face. They are not as he was when in Geshur, for they are in the midst of religious life as he was in Jerusalem, but they are not fully restored. The result is that their religion is one of little more than anxiety, and they begin to think that it was almost better with them when they were altogether in the world. But this is not the result of an all-sufficient Divine propitiation. There is nothing in this half-and-half character in our Heavenly Fathers provision for us. The veil of separation has been rent from the top to the bottom, and as the curse of all sin has been completely and forever borne, it is the privilege of every soul that is in Christ Jesus to approach the mercy seat of our most holy God with the same peaceful, loving, filial trust that he would have felt if he had never known sin. (E. Hoare, M. A.)

Propitiation for sin

I. The need of propitiating. To propitiate is to turn away wrath. We would rather not think of the wrath of God, but propitiation has no meaning unless the wrath of God be real. Hardly anything is more to be dreaded than an inadequate sense of sin and its desert. If we ask how Gods wrath utters itself, we may venture to reply, In His separation from the sinner. Can anything be worse than that? can outer darkness exceed what it is for a soul to be left with its sins cut off from God? But why propitiation? If a parent can lay aside his anger merely on the childs contrition, cannot God? That is not a correct statement of the case. God has said that sin is such an evil that He cannot pass it by without penalty; if e parent has so said of the childs fault, the question is not whether he can pass it by without penalty, but whether he ought to. Divine love would deserve no reverence did it ignore righteousness.

II. The propitiation provided.

1. This is a propitiation provided and made by God Himself. It was no laying our sin on another, it was the taking it upon Himself.

2. This propitiation is by the substitutionary offering of God the Son.

3. This propitiation is sufficient for the sins of the world. We cannot doubt that if we remember by whom it was made.

III. The propitiation made use of. Propitiation does not save: it makes it possible for God. Propitiation removes the hindrance to the prodigal son going home, and when he says I will arise and go to my Father, Faith is the going. The end of it, therefore, is the filial relationship fulfilled, and that is salvation. (C. New.)

The propitiation of Christ

I. The propitiation of Christ was Divine in its provision and appointment. The full meaning of the expression may be thus brought out: Jesus Christ the righteous is the propitiator who has made propitiation for our sins. For Christ is at once the selected victim, the sacrifice offered, the sacrificing priest, the altar on which the sacrifice was offered, and the propitiation made for sin.

II. Vicarious is its nature. He is the propitiator who has made propitiation for our sins. He is Jesus Christ the Righteous--not the innocent merely.

III. Propitiatory in its offering. The office of a propitiator, like that of a mediator, of which it is the foundation or groundwork, is to produce a state of reconciliation between parties at variance, by removing the cause of offence, propitiating the offended, and thus opening a way for a real and lasting reconciliation. By the constitution of His person He was well qualified to act as daysman betwixt us, and to lay His hand upon us both.

IV. Universal is extent.

1. Suited to the whole world. The whole world lieth in wickedness, says John, and therefore the whole world needs a propitiation for its wickedness. And the propitiation made is suited to its needs. For it was made in the nature which had sinned in this world.

2. Sufficient for the whole world. The proof of this is not far to seek. John himself furnishes it when he says, The blood of Jesus Christ His Son cleanseth from all sin. The blood shed was indeed human, but the person of His Son was Divine. It is an adequate ransom for all, a sufficient propitiation for the sins of the whole world. No other and no greater sacrifice would have been required to secure the salvation of all men.

3. Available for the whole world.

V. Unchanging in its efficacy. It has lost none of its value and its virtue by the lapse of time, the course of ages, the change of customs, the vicissitudes of nations, or by the ignorance and neglect, the arts, the discoveries, the inventions, and the advancement of mankind. This subject shows to us--

1. The manifestation of Gods love to the world.

2. The foundation of the worlds hope toward God.

3. The cause of the believers life. Christ died that we might live--live by Him and for Him. (George Robson.)

Insufficiency of the subjective view of the atonement

1. If the Cross was nothing more than the revelation of Gods love, the power of the Cross was manifestly limited to those who knew of it. This surely could not be called a larger view. Rather it belittled the Cross and limited its power. There were men and women who lived before Christ came; had they no share in the Cross? There were millions of heathen in the world; were they untouched by the passion of God? There were unbelievers around, some willing, some unwilling; were they all quite shut our from the Cross because they knew not the love revealed? I beheld, and lo a Lamb as it had been slain. The Cross was in heaven as well as upon earth. It touched God as well as man; it had a meaning and a blessing for every human soul.

2. The subjective view failed to explain the whole ritual of the Jewish sacrifices.

3. It failed to explain terms and phrases of very frequent occurrence in the New Testament, such as reconciliation, peace by the blood of His Cross, saved from wrath, etc. To say that Evangelical Christians put a heathen meaning into these terms and phrases, they would naturally ask how it came to pass that inspired men were allowed to use words that would so easily slip into heathen meanings. The words were misleading if the atonement was not a power on God as well as on man.

4. The subjective theory failed to satisfy the nature of man. Man had a conscience as well as a heart. A clergyman of Norfolk, once a Unitarian minister, said he should never forget his experience as he stood one day by the death bed of a poor, wretched man in a workhouse. He had just come to see that the Cross meant more than he had previously thought, and for the first time in his life he had a plea for the awakened conscience. Nothing can satisfy the moral nature that does not meet Gods love of righteousness. (G. S. Barrett, D. D.)

Is there a doctrine of the atonement in Scripture

For my own part I have no doubt the New Testament does contain a theory, or, as I should prefer to say, a doctrine of the atonement. The work of Christ in relation to sin is not a naked fact, an impenetrable, unintelligible fact; it is, in the New Testament, a luminous, interpretable, and interpreted fact. The love of Christ, says St. Paul, constraineth us, because we thus judge; i.e., because we can and do put a certain intellectual construction upon it. (James Denney, D. D.)

The propitiation intelligible

An absolutely unintelligible fact, to an intelligent being, is exactly equivalent to zero. (James Denney, D. D.)

Redemption for the whole world

When in London I like to visit one of the great hospitals, for the pleasure of seeing over its gates these generous words, Royal Free Hospital, strangers, foreigners, etc., may freely partake of the benefits of this hospital. When I see et cetera, I thank God, and I am delighted that there is one institution in our land that welcomes the et cetera. It means, and the rest, the anybody and everybody of mankind. Likewise this healing power of the Cross of Jesus is for the et cetera. The saving power of the Cross is for all sick people who want to be healed. (W. Birch.)

For the sins of the whole world

When John Elias was preaching at an association meeting at Llangefni to five or six thousand people from 1Jn_2:2, he, as a high Calvinist, and partly for an oratorical purpose, laid great stress on the pronoun our--our sins! and He is the propitiation for our sins, repeating the word again and again. Catherine Rondol, a peculiar and eccentric Welsh woman, impatient at his not quoting the whole verse, shouted out, Yes, Elias, and not for ours only, but for the sins of the whole world! There is no need to say that Elias had no chance with the audience after that remark of Catherines. (Sword and Trowel.)

Man lives in a redeemed world

Christ is the propitiation for our sins, and not for ours only, but also for the whole world. It is not merely that He will be, if you repent and believe; He is so already. Apart from your choice, Christ is the propitiation for your sin. We are not, therefore, born into a lost world--but into a world redeemed by the death of the Son of Man, who is also the Son of God. (R. W. Dale, LL. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Jn 2:1-2. My little children — So the apostle frequently addresses the whole body of Christians, and so our Lord himself addressed his disciples, Joh 13:33. It is a tender and affectionate appellation, denoting paternal authority, love, and concern, which, in the character of an apostle, St. John might have used in any period of his life; but as used in this epistle, it seems to imply, together with apostolical authority, the apostle’s advanced age. It is a different word from that which is translated little children, in several parts of the epistle, to distinguish it from which, it may here be rendered beloved children. These things write I unto you, that ye sin not — Thus he guards them beforehand against abusing the doctrine of reconciliation. All the words, institutions, and judgments of God, are levelled against sin, either that it may not be committed, or that it may be abolished. And if any man sin — Let him not lie in sin, despairing of help; for we have an Advocate — We have for our Advocate not a mean person, but Him of whom it was said, This is my beloved Son; not a guilty person, who stands in need of pardon for himself; but Jesus Christ the righteous — Not a mere petitioner, who relies purely upon liberality, but one that has merited, fully merited, whatever he asks. And he is the propitiation — The atoning sacrifice, through the merit of which our sins are pardoned when we repent and believe in him. The word ιλασμος, here rendered propitiation, is nowhere found in the New Testament, but in this passage, and 1Jn 4:10. But it occurs often in the Septuagint translation of the Old Testament, where it signifies a sacrifice of atonement. Thus, Lev 6:6-7; Num 5:8, κριος ιλασμου, is a ram for a sin- offering. And Eze 44:27, προδφερειν ιλαδμον, is, to offer a sin- offering. “In considering the death of Christ as a sacrifice for sin, St. John, like the other apostles, followed his Master, who, in the institution of his supper, directed his disciples to consider it as designed to bring to their remembrance his blood shed for many for the remission of sins.” For our sins — Who believe; and not for our sins only, but also for the sins of the whole world — Just as wide as sin extends, the propitiation extends also.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The Advocacy of Christ and the Obligations of Believers

1. My little children] The diminutive implies the fatherly care which the aged Apostle felt for his disciples. Advocate] The word thus translated is used by St. John alone of the NT. writers. Elsewhere (Joh_14:16, Joh_14:25; Joh_15:26; Joh_16:7) it is rendered 'Comforter.' Literally it means one who is called to the side of another for counsel and help. The rendering 'Advocate' suits the passages in the Gospel (see RM in loco). The Son and the Holy Spirit both act as Advocate with the Father: cp. Rom_8:26-27, Rom_8:34. The Redeemer's work calls for the mercy which 'rejoiceth against judgment,'

2. Propitiation] the act or offering which makes an injured person favourable to the offender, Christ is the propitiation as well as the propitiator: the offering itself as well as the sacrificing priest who makes it. The whole world] cp. Joh_1:29; Joh_4:24; Joh_17:20-23. The work of Christ was wrought for all, not for a chosen few. There are none who may not share its benefits if they will.

5. The love of God] i.e. man's love to God: cp. 1Jn_4:12, An ideal condition is here presented. Perfect obedience is evidence of perfect love.

7. An old commandment] cp. 2Jn_1:5. Old, because they have known it from the beginning of their Christian life. Which ye had from the beginning] RV 'which ye heard.'

8. A new commandment] The commandment of love, old as it now is in one sense, is in another new, as it ever gains fresh light and meaning. The darkness, etc.] RV 'the darkness is passing away, and the true light already shineth.'

10. Occasion of stumbling] lit. 'stumbling-block,' that which may cause himself or others to fall, in this case probably (see next v.) himself. Without love no one can walk in the light of God's truth.

12-14. In these vv. the readers are addressed, twice over, as (1) 'little children,' (2) 'fathers,' (3) 'young men.' Probably the first of these is the term of endearment already used (1Jn_2:1), including the whole community. Next, the old and the young are respectively addressed as 'fathers,' 'young men.' Corresponding to the two series of personal addresses is a change in the tense of the verb from 'I write' to 'I wrote,' or 'I have written': see RV, noting change in 1Jn_2:13. Perhaps 'I write' refers to the Epistle, 'I wrote' to the Gospel; or else the change is made for variety, the present being used from the writer's standpoint, the past from that of the readers, when the message would reach them.

15. Love not the world] The 'world' here is not the world of nature, nor the world of humanity which 'God so loved' (Joh_3:16). It means all in the present order of things which appeals to the soul as an object of desire apart from and in rivalry to God.

16. All that is thus antagonistic to God is summed up under three heads, the separate avenues through which the world-spirit reaches the soul. While the classification is hardly exhaustive, as a category covering all kinds of evil it is very comprehensive, and corresponds to the three elements which appear in the temptation of Eve (Gen_3:6) and in the temptation of our Lord (Luk_4:3-12).

18. The last time] RV 'the last hour.' The Apostles undoubtedly anticipated a coming of Christ in the near future as a vital possibility, and all generations are enjoined by our Lord's teaching to do the same. The dispensation which immediately precedes that great event, the time of which is known only to the Father (Mar_13:32), is rightly called, whatever its length may prove to be, the 'last hour.' Antichrist shall come] RV 'Antichrist cometh.' The hostile influence described as Antichrist is further defined in 1Jn_2:22, 1Jn_4:3; 2Jn_1:7, as the Spirit which denies the Incarnation, and is regarded as a sign of the last days: cp. 2Th_2:3-10. The term 'Antichrist' suggests the ideas of opposition and rivalry to Christ. St. John regards as embodiments of this spirit all the false teachers who had already (1Jn_2:19) gone out from the Church because they did not really possess the Spirit of Christ.

20. An unction] RV 'an anointing': cp. 2Co_1:21. Oil is the sacred symbol of the Spirit's operations. The anointing here represents the gift of the Spirit, whereby believers are endowed with spiritual discernment (Joh_14:26; Joh_16:13). The Holy one] probably Christ.

23. 'The denial of the Son involves the loss of the Father, not only because the ideas of sonship and fatherhood are correlative, but because the Son alone can reveal the Father.'

28. When he shall appear] RV 'if he shall be manifested.' The 'if' implies no doubt as to the fact, but only uncertainty as to the time. Confidence] RV 'boldness,' lit. 'freedom or readiness of speech.'

29. Is born of him] lit. 'hath been begotten from him.' 'The presence of righteous action is the sure sign of the reality of the divine birth' (Westcott).

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

I. THE TEST OF THE TRUE CHRISTIAN GNOSTIC, OR ONE “WHO KNOWETH GOD,” (1Jn_2:3,) IS HIS CONDEMNATION OF, AND SEPARATION FROM, SINNING AND SIN; THE GNOSTIC CLAIMANT TO A TRUE KNOWLEDGE OF GOD IN SIN IS A FALSE PRETENDER, 1Jn_2:1-29.

1. For the Christian’s sin of infirmity Christ is a universal propitiation, 1Jn_2:1-2.

1. My little children—This is John’s opening appellative for his entire audience on rising to speak; or, rather, commencing to write. Though a coelebs, (but see note on 2Jn_1:13,) as tradition generally affirms, he is a paternal model. To the venerable age of our apostle his audience at Ephesus, although fathers, young men, and children (1Jn_2:13) in comparison with each other, were all children, little children, grandchildren. Hence the tradition that his last preaching words in old age were, “Little children, love one another.” See our vol. ii, p. 225.

These things—Bengel refers these things to what follows, Grotius to the preceding, while most commentators refer it to the last 1Jn_2:8-10. But as we view 1Jn_2:5-10 to be a summary of all the epistle following, we refer it to both the past and the following, both being the same.

Sin not—The main aim of the epistle being to show the incompatibility of sinning as an actual practice, or sin as a permanent state, with the divine fellowship or communion.

And—Rather, yet.

If—So liable is even the Christian to transgression that provision must be made for its occurrence.

Any man— Among you; and so, inferentially, among mankind.

Sin—In spite of his general purpose and rule of life to live above sin. The difference between the sin of the Christian and that of the Gnostic is, that the former is struggled against, condemned, and repented of by the man, while the latter is freely indulged, and maintained as right and suitable to be practised in the future.

An advocate—An attorney, or responsible speaker for us in court. The term implies that the man is now a culprit on trial before the Father for his sin, and Christ is his lawyer to plead for him. The image is borrowed from Roman law, no such officer as an advocate being known to the Old Testament. When brought under the Romans, the Jews and other conquered peoples were obliged to engage Roman lawyers to plead their cases. Such an advocate was Tertullus, in Act_24:1, where see notes. The Greek word here for advocate is παρακλητος, paraclete, a word applied, in its original sense of consoler or “comforter,” to the Holy Spirit.

The righteous—The sinless One, who, having no transgressions of his own, is able to plead with just influence before the court of the Most Holy, where we dare not ourselves appear.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

PROVISION FOR THE SINNING OF BELIEVERS

CRITICAL AND EXEGETICAL NOTES

FIRMLY does St. John declare that the Christian should not sin, and must not sin. But he clearly recognises that Christians do actually sin through frailty. And he presents the consolation which is found in the gracious provision for dealing with Christian sins, both in their relation to God, and in their effects upon Christians themselves.

1Jn_2:1. Little children.—Suitable to such an aged and honoured teacher, such a father in Christ, as St. John. It is seen that it expresses his affectionate interest in them; it is not so often seen that it expresses also his sense of the immaturity, and consequent peril, of the disciples. These things.—Both those things which he has said, and those things which he is about to say. St. John’s one all-ruling anxiety was, to help Christians not to sin. His epistle can only be understood when that passion for righteousness in Christian professors is fully apprehended. This may be taken as St. John’s key-note, “He that doeth righteousness is righteous, even as He [the Divine and human Son] is righteous.” Advocate.—Same word as St. John uses in his gospel. It is there translated “Comforter” (Joh_14:16; Joh_14:25; Joh_15:26; Joh_16:7). One who is ready to plead for us; and One who has peculiar power, and right, to plead. See our word “Intercessor.” With the Father.—With is literally towards. But the point is, that the Advocate is always with the Father, and His help is therefore always available. The name for God, Father, is intended to remind us that the apostle is not here speaking about anybody and everybody’s sins against God, but precisely about the sins of God’s children, which are sins against their spiritual and Divine Father. The righteous.—Or, the perfect, ideal, model Son, who never sins, but does always the things that please the Father. His standing before the Father as the righteous Son is the perpetual plea for merciful dealing with those who want to be such sons as He is, and cannot be by reason of their bodily and human frailties. Righteous sonship is the best of pleas with the righteous Father.

1Jn_2:2. Propitiation.—Better, “And He Himself is a propitiation.” It is not something He does that propitiates, but He Himself standing ever before the Father as the righteous Son propitiates the Father, and, as it were, secures His kindly dealing with the other sons, who are working towards, but come short of, the same righteous sonship. Our sins.—Distinctly ours; the reference is precisely to those who are born of God into the spiritual sonship. Of the whole world.—This St. John adds, lest his precise setting of truth should be supposed to exclude the general truth of Christ’s redemptive work for the world. St. Paul presents a similar double truth when he writes of Christ as “the Saviour of all men, specially of those who believe.”

1Jn_2:3. Know Him.—Compare chap. 1Jn_1:6, “have fellowship with Him.” Better, know Him in the special spiritual relations of Divine Fatherhood. Sin disturbs the knowledge, and breaks the relations. Perfect son-like obedience, such as Christ’s, keeps for us the knowledge of the Father, and the close relations with the Father, which Christ has. His commandments.—Some think Christ’s are meant; but it is better to understand the Father’s commandments apprehended through Christ.

1Jn_2:4. A liar.—We do not now use this word, save under special stress. Such a man as St. John speaks of we should call “self-deceived,” a man giving way to self-delusions. The two things, the new life unto righteousness, in Christ; and the old life unto iniquity, in self, can never by any possibility be made to go together. The one kills the other.

1Jn_2:5. Love of God perfected.—Because the one thing that love is ever striving to do is, inspire obedience; and it only accomplishes its end when it secures obedience.

1Jn_2:6. Abideth in Him.—The truth is applied to the Christian life which has already been applied to the Christian profession. A Christ-like obedience is the one all-sufficing test of reality and sincerity. Walk.—Compare “conversation,” terms that compass the whole Christian life and relations.

MAIN HOMILETICS OF THE PARAGRAPH.—1Jn_2:1-6

The Remedy for Christian Sin a Reason for not sinning.—It has already been shown that fellowship with God must depend on our being kin with Him in light, which represents purity, righteousness, sinlessness. But that condition is practically unattainable by any who are placed in creaturely limitations, and in existing human conditions. Even when a man is right in will, and purpose, and endeavour, the fact remains that he falls into sins of frailty, and even sins of temporary self-willedness. If St. John had failed to recognise this fact, and had made unqualified the demand for perfection, as the absolutely essential condition of fellowship, he would have made the Christian life a hopeless and impossible thing: men would despairingly have said, “It is high; I cannot attain unto it; and I shall not try.” On the other hand, it was necessary to present the remedy for Christian frailty and sin in such a way that men could not presume upon it, and continue in sin that grace may abound. In the first two verses of this chapter, the remedy for Christian sin, which was partly stated in chap. 1Jn_1:7, is further unfolded; or we may more correctly say, the one truth is seen from other sides, and other points of view.

I. The provision made for Christian sin.—This is stated in very precise terms. We have an Advocate, and His advocacy is a propitiation.

1. We have an Advocate—παράκλητον ἔχομεν. The word is “Paraclete,” which we directly associate with the Holy Ghost, but which our Lord taught us could properly be applied to Himself; for He said, “I will send you another Comforter.” Would we then understand the Paraclete’s work with the Father, we must compare it with the Paraclete’s work in us. It is clearly a persuading, influencing work—a pleading of our cause, a securing of gracious and kindly dealing with our Christian sins. The figure in the word, both as applied to Christ and to the Spirit, is the pleading of a man’s cause at a court of justice, and the securing of an acquittal, or at least of a modification of sentence. But we may come much nearer to the case St. John presents if we fit his illustration to family life. One of the children in the family love may be led astray, and may do some wrong thing, which greatly grieves the parent, and for the time properly puts even the beloved child out of pleasant relations. What can be done to restore relations? Plainly enough, it is possible for another son—maybe the eldest son—to take all the burden upon himself, and resolve to do everything possible to set things right again. His first work will be with the erring brother; he must get him to see his sin, confess it, and be sorry for it. Then when he has got his brother restored to his right, child-like mind, he can be his “advocate with the father,” and can present such reasons as may persuade and propitiate him, and make it right for him to receive the erring son back again into the family life. And so Christ, our elder brother, undertakes to deal with His brothers’ sins. “The blood of Jesus Christ cleanseth us from all sins.” When they are recovered to right-willedness, right-heartedness, He can become their “Advocate with the Father,” and with all becoming and effective persuasions propitiate Him, and secure their return to full son-like standing and relations.

2. The advocacy of Christ is a “propitiation.” There is no indication whatever that St. John had in his mind the sacrificial work of Christ. His mind was evidently occupied with the person of Christ, with, the living person of Christ—not with something He had done, but with something He was doing, the actual present relation in which He stands to believers, His present spiritual intercession and advocacy. A father ought to show his indignation and grief at the wrong-doing of his child. He ought to punish the child by putting him for a time out of pleasant relations. And such a father, in such a becoming state of mind, can be appeased, can be properly propitiated, if he can be assured that the erring child has been brought to penitence and confession, and, in the recovered spirit of son-like obedience and trust, longs to have loving relations restored. It should clearly be seen, that the pleading of the Advocate is with the Father, whose son has gone astray; and the propitiation is such as can be offered to a grieved Father. It is twofold:

1. It is the personal acceptableness of the Advocate (Christ the righteous) which gives power to His plea.

2. It is the work which the Advocate has done in the erring son which gives the Father full and sufficient ground for restoring him to favour.

II. The persuasion against Christian sinning.—“These things I write unto you, that ye may not sin.” To unfold such full and gracious provisions for a case of Christian sin might be used wrongly, and Christian people might become indifferent and careless. Because recovery was so easy and so complete, they might presume, and think lightly of frailties and stumblings. St. John reminds us how utterly wrong, and how unworthy, such a misuse of his teachings was. The grace in recovery should be a persuasion to the most watchful endeavour not to make occasion for the grace. There should be the most resolute effort to keep our Father’s commandments, and never grieve Him, or put ourselves out of loving relations with Him. And we shall be sure to keep right if only we will “walk even as Christ walked” (1Jn_2:6). There is the Sonship that is always well-pleasing to the Father; and the very grace of that Son towards His frail brothers should be a constant persuasion to them to try, more and more, to live like Him, and think like Him, and keep all pleasant relations with the Father, even as He does, because He ever walks in the light, which is kin with the Father, who is light.

SUGGESTIVE NOTES AND SERMON SKETCHES

1Jn_2:1. St. John’s Little Children.—“My little children”—τεκνία. It is quite certain that St. John does not write his epistle to, or here address, mere children. His term is used figuratively. St. John may have in mind—

1. That the believers to whom he wrote were but in the young, early stages of Christian life, knowledge, and experience.

2. Or the term may only indicate his affectionate considertion for them, as an aged father in Christ. But it is more probable—

3. That the term was carefully chosen by St. John, in order to suggest to them that family associations would best explain to them his teachings. They would understand him if they thought of themselves as children—good children, but frail—and needing much training and discipline; and if they thought of God as their Father, who would surely be grieved at His Children’s wayward ways. “St. John’s conception of the Church is that of a family; in which all are children of God and brethren one of another, but in which also some who are elders stand in a parental relation to the younger brethren.” See chaps, 1Jn_2:12; 1Jn_2:28, 1Jn_3:18, 1Jn_4:4, 1Jn_5:21.

Children’s Sin.—“That ye may not sin.” Ye, the children of the family, to which St. John, and the Lord Jesus, both belonged. The distinction between the sin of those in family relations, and the sin of those outside family relations, needs to be very carefully drawn. For one thing, the sins of the members of the family are wholly dealt with within the family. They are never taken to a court of justice. They can be quite effectively dealt with by the father, and the other children. For another thing, the idea of punishment for vindication of authority goes into the background in connection with a child’s sin; and the recovery of the child, and the discipline of the child through the way in which he is recovered, become the prominent and all-important things.

Our Lord as Paraclete.—παράκλητος πρὸς τὸν πατέρα. The Lord is our Paraclete—that is, not as it were with the Father, for the accusative must have its rights, as meaning over against or towards the Father. His advocacy turns towards the Father, and has to do with Him; while, on the other hand, He is, according to the gospel, ἐν ἡμῖν, our Paraclete, inasmuch as He stands by the side of the Christian, in all his conflict with the world and himself, as his Counsellor, and Advocate, and Helper. But as towards God, who is light, and a righteous Judge, the Lord can be regarded as a merciful Mediator only under a twofold presupposition:

1. He must Himself be well-pleasing to God through His moral qualification.

2. He must represent a cause which may commend itself to God as the righteous One. The first element is in our verse made prominent by the predicate δίκαιος; the second verse brings out the second element. The two united cannot be more tersely and precisely expressed than in the words of Calvin: “Justum et propitiationem vocat Christum; utroque præditum esse oportet; ut munus personamque advocati sustineat, quis enim peccator nobis Dei gratiam conciliet?” Hence it is not to be overlooked that we read, not παράκλητον δίκαιον ἔχομεν, but παράκλητον ἔχομεν ʼΙησοῦν Χριστὸν δίκαιον. The former statement would indeed mean that His agency as a Paraclete was a righteous one, that He is righteous in His proper function as a Paraclete—as Beda expresses it, “Patronus justus caussas injustas non accipit”; but it is not until the second verse that that element comes out. The order in the apostle’s own words gives prominence first to the righteousness of the person—by reason of which He is fitted generally, as over against God, to assume the part of a Mediator.—Eric Haupt.

Christ in Heaven.—St. John’s message can be put into a sentence. Fellowship with the Father may be enjoyed, but only by those who “walk in the light.” The full idea of the Christian life includes likeness to God in two essential things—light and love. In the perfect Christian life there is no sin, for there is no self-will. Whosoever is born of God does not commit sin; for His seed remaineth in him, and he cannot sin, because he is born of God. But that ideal is seldom, if ever, actually attained. As a fact, Christian people do sin. Unless the statement is most carefully qualified, it is false for any man to say that he has reached conscious freedom from sin. The word of God provides for the fact of Christian sin. They who are clean every whit still need to wash their feet. There are two ways of dealing with the fact:

1. We may assume that sin is a necessity to the Christian life, and that there need be no grave anxiety about it. But to deal with it in this way would be to put our Christian life in peril, and nourish presumption. Dress a child in pure garments, and it will make all the difference in his conduct if he is expected to soil them. The child and the Christian should fully understand that they need not soil their garments: they may walk in white. But in case they unwittingly do, provision is duly made.

2. We may too greatly despond on account of Christian sins, and this we do when we wrongly estimate the provision which has been made for them. Despondency is a serious evil; it plucks away the joy and enterprise of Christian life. It is quite one thing for us to have some stains gather on the white garment of our acceptance, and quite another to strip our white garment off. Keeping it on, there is a most full and blessed provision made for the stains: “The blood of Jesus Christ His Son cleanseth us from all sin.” Deliverance from both forms of mistake lies in a proper apprehension of the truth gathering round Christ in heaven.

I. Christ in heaven—in general, His work in the heavenly places.—The mediatorial work of Christ is represented as having three stages, when viewed historically. A stage of preparation running through some four thousand years, in which man was permitted to exhaust every scheme of self-recovery. Then followed a stage of manifestation, comprising the brief human life of the Lord Jesus. Perfect virtue, incarnate love, was then exhibited as the object of man’s trust, imitation, and love. To this succeeds a stage of spiritual relations. Christ is conceived as exalted to the right hand of the Father, as passed beyond body limitations, as become a spiritual power, aiding the development of the godly life in those who believe. New Testament Scriptures frequently present the vision of Christ in heaven, in His glorified humanity—in that glorified humanity which He showed us for forty days after His resurrection. Thus exalted, and spiritualised, our Lord bears now actual, present, direct, and most intimate relations to all the varying phases of our personal and our associated life. Often we read the deep meanings of the Sacrifice and Resurrection. We should be oftener searching into the deep meanings of the Ascension. The Christian disciple may stand steadfastly gazing into heaven, watching the shining way up which the Saviour went, and trying to pierce the cloud-veil that hides His glory from view. In the moments of opened vision, which holy souls sometimes know, Stephen looked through, and saw “Jesus standing at the right hand of God.” Saul of Tarsus heard the voice of Him he was persecuting speaking out of the heavenly places; and St. John saw Christ, in the sublime visions of Patmos, standing before the throne, and, as the “Angel of the covenant,” waving the golden censer wherein are the “prayers of the saints.” There, in the glory, “on His vesture, and on His thigh, is this name written, King of kings, and Lord of lords.” “We have a great High Priest who is passed into the heavens, Jesus the Son of God.” John “beheld, and lo! in the midst of the throne, and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God sent forth into all the earth.” We need not, however, think of Him as exhibiting His wounds in heaven, and using persuasions with God on our behalf by pointing to the marks of nails and spear. He is God’s beloved Son, infinitely acceptable on the ground of a spiritual obedience, of which the Father can never need any such material remindings. The natural body has become the glorified body; even the earth-marks are glorified, and lie now only as tender memorials of a past to quicken the redeemed to new love and thankfulness. In addition to Scripture teachings, we can discover the necessity for thinking of Christ as in heaven by the place left for that truth in the circle of Christian doctrine, and in the demand made for it by the Christian heart. We can see this—

1. God can never be rightly known by man except through humanity. The very point of Christ’s taking our nature upon Him, actually coming in the flesh, being born of a woman, and in all points tempted like as we are, lies in the necessity for revealing the knowledge of God through man’s nature. Man can never know God sufficiently and savingly until he can see Him as if He were a fellow-man. Therefore false religions always dream of incarnations. Therefore the true religion declares that “He who was in the form of God … was found in fashion as a man.” It is still as true as it ever was, that man can only know God through the forms and figures that belong to man. So when he lifts his eyes to the heavenly, and through the veil of Christ would see God, it can only be by realising the humanity, the brotherhood, of the glorified and exalted Son. All visions of the spiritual and the heavenly would become unreal to us, would be vague, dim, dreamy, unpractical, if we lost from the ascended Christ His bodily and human associations. Our living and spiritual Saviour is the “Man Christ Jesus.”

2. Men would be, all down through the ages, and all over the world, seeking the Saviour with their various burdens of suffering and sin. They would want the sympathy of the “Man of sorrows.” They would need a Saviour in heaven. Kept in the limitations of a human body, He could not speak with voice that should reach all seekers; but exalted, ascended, spiritual, He can be the dear friend of every soul; from the east, and west, and north, and south they may come, and do come, to sit down in the kingdom of the Son, because He is the risen, glorified, living Song of Solomon 3. And the work of sanctification which has to be wrought in the renewed assures us that Christ is in heaven. There are three stages in His work as carried on in the hearts of His people. Entire recovery is not effected by the first act of faith. That enthrones the new principle. But much has to be done in giving that principle its full sway. And the one condition of progressive sanctification is that we maintain fellowship with the Father. And the fellowship is kept up by this—Jesus, our elder Brother, is maintaining the fellowship, as representing us, and pledging us. Is a Christian asked whether he is keeping up fellowship with God, he replies, “Do you mean I by myself, or I in Christ?”

4. And Christ’s own are ever passing into the glorified state, where they will want Him. If the marks of His manhood do not still appear, our passing friends will feel strange in their new home. Surely it must be the soul’s recognition of its long-loved Brother, and Friend, and Saviour that will unseal the eyes, and bring recognition of glorified mothers, and children, and friends. Call it what you may, the Christian heart clings to the conviction that “Jesus lives”: He is in heaven. He still reveals the Father. He still welcomes the seeker. He still sanctifies those who believe. He will be the glorified Man until all the elect are gathered in, and all the ends of His redemption reached. Then He shall “see of the travail of His soul, and shall be satisfied.”

II. Christ in heaven—in particular, His relation to Christian sins, and to the states of mind into which we are brought by sins.—The word translated “Advocate” is the word “Paraclete,” with which we are familiar as describing the Holy Spirit. It exactly means, “One who may be called upon for help.” And in calling Christ our “Advocate” attention is directed to His relation to us as a Helper. It is not designed, by the use of this word, to indicate the exact nature of His relationship to God. He is our Advocate, appearing in the presence of God for us. It is needful to point this out, because, having the idea of the barrister and lawyer in our minds, we too easily transfer our legal fictions to God, and thereby sadly misconceive His relations both with Christ and with men. Then He is Advocate with the Father: not with a Judge; not before the Father, but with Him. Not using persuasions before the Father, or arguments to guide the Judge, but the Father’s own Helper, provided by the Father in His great love for the helping of His redeemed family. Moreover, it is Jesus Christ the righteous who is Advocate. Not Jesus Christ the priest. Not Jesus Christ the sacrifice, or the atonement, but Jesus Christ the righteous. His fellowship with the Father, as representing us, is based on His merit, His righteousness—the righteousness of His Sonship, the obedience of the Divine will unto and through death. His righteousness is perfect; therefore the fellowship is never broken, and He can use all the privileges belonging to that fellowship for the helping, comforting, teaching, saving, of His people.

1. Christ in heaven ensures the abiding forgiveness of Christian sins. In Christ the righteous we stand ever before the Father as accepted, righteous sons. Every act of sin breaks our fellowship. The holy Father could not pass by even the least sin in the children He loves so well. If every act of Christian sin actually broke up our fellowship with the Father, how hopeless our condition would be! Our elder Brother keeps up the fellowship for us.

2. Christ in heaven is the living Friend by whose help we are delivered from the power of Christian sins. He covers with His righteousness all our wrong; but He can never cover any unrepented wrong. Christ supposes that we really want to put the sin away, and comes in the power of His Spirit to help us. Every one who honestly struggles against sin may be sure of the presence of Jesus to root out of his soul the very love and desire of it. Under this most inspiring truth shall we

(1) dare to presume, or

(2) dare to despond?

The Advocate in the Court of Mercy. This opening sentence reminds us—

I. Of the speaker’s venerable age.—Sixty years before he had clasped the hand of Christ, drooped his head on the breast of incarnate Love. He had stood by the cross, witnessed the Ascension, seen Jerusalem in its glory and final ruin. Last of apostles who had stood face to face with Jesus.

II. It reveals his tender love.—His love glows in the epithet of endearment with which he habitually addresses his younger companions in the faith.

III. His authority as a teacher.—All inspired men speak with equal authority of office, but not with equal authority of knowledge—with equal accuracy, but not with equal range of light. His writings are marked by simplicity, gentleness, and love.

1. Consider the fact. “We have an Advocate.”

(1) Such a mediatorial office can only exist by the appointment of the absolute Ruler. Behind the great mystery of the Redemption there is the love of a Father contriving it all, inspiring it all, explaining it all.

(2) It proves our need of an Advocate. There is a wise and exact economy in all the works, and ways, and words of the Divine Father. He never grants a needless gift, never founds a needless institution.

(3) He pleads for us in the court of mercy. Propitiation, in its meaning, includes the idea of mercy. The propitiatory was the mercy-seat. “Be propitious to me” is fitly rendered “Be merciful to me.”

(4) “Advocate” is the title of a helper whose aid must be invoked. An advocate is one who is called to the aid of a client. Christ is silent until we invoke Him. A cry to Him will bring Him to our side as a kind and faithful Pleader.

2. The qualifications of the Person to whom this advocacy is entrusted Our Pleader is “Jesus Christ the righteous.”

(1) His character, “the righteous.” The rectitude of Jesus is emphatically perfect. Theorists confess their faith in the spotless splendour of His humanity.

(2) His plea. God saves transgressors on the ground of righteous substitution. Jesus is the second Adam, the Sponsor for those who believe. “He, for us, has fulfilled the law; we, in Him, are fulfillers of the law.”

(3) His nature. He has all natural qualifications for the undertaking. He is God and man.

(4) His acquaintance with your case. Before you confide to Him a single secret, His acquaintance with your whole life is intimate and perfect. “He knew what was in man.” Christ knows the worst of us.

3. Trace the influence which these things are to have upon our lives.

(1) You are to avoid presumption. “That ye sin not.” We must not so hold the doctrine of Christ’s substitutionary work that the thought of it will make us less alive to the enormity of sin, and less afraid of its defilement, than we should otherwise have been. The merit of Christ justifies none but those whom His Spirit sanctifies.

(2) You are to avoid despondency. “If any man sin.” The men whose spiritual life is most faint and wavering are most in danger of presumption; and the men whose spiritual life is most advanced are sometimes in danger of despondency. Keen perception of sin, leading to despondency, is not always caused by growing holiness. The backslider may feel it. Almost every awakened sinner has felt it. Whoever feels it, here is a revelation that furnishes an antidote to all despair: “If any man sin, we have an Advocate with the Father, Jesus Christ the righteous.”—Charles Stanford, D.D.

Christ the Righteous.—The Armenian translation adds to the term “righteous,” “and blameless”; and it is evident that what we may properly call our Lord’s moral and religious character is the thing upon which attention is fixed. The Son, the “Man Christ Jesus,” does actually stand in full and perfect acceptance with the Father, with God, on the ground of His personal righteousness as a Son, and as a man. That personal acceptance gives Him the place, the right, and the power for His advocacy in our behalf. It is most important to the understanding of St. John that we should realise how entirely his mind and heart were absorbed in the contemplation of the person of Christ, even to the exclusion of direct references to Christ’s work. To understand our Lord’s redemptive work, we must seek the guidance of St. Paul; to understand our Lord’s redemptive power, we must seek the guidance of St. John. Our Lord presents the only blameless example of human nature. He is “righteous.” He is human nature entirely recovered, absolutely delivered from the effects of the Fall; He is God’s idea of a human son realised; and there can therefore be no conceivable hindrance to His acceptance with the Father. Scripture writers are exceedingly jealous over not the merely negative “sinlessness,” but over the positive “righteousness,” of Christ. (See Joh_16:8-10; Heb_7:26; 1Pe_3:18.) And the righteousness of Christ is a distinctly human righteousness, because it has been gained through the testing of a human body and an earthly experience. It is not an innocent condition in which Christ was set, but a righteousness which Christ has won under the conditions in which we have to win our righteousness. It is therefore distinctly relative to us. It is a leadership of us. It can be a representative of us. Christ before the throne, Christ the Son before the Father, standing in the acceptance of His own humanly won righteousness, is our Advocate, and pleads for us on the ground of that righteousness.

1Jn_2:1-2. Propitiation for Sin.—Let us not be afraid of a theory of the Atonement. Vagueness in this matter is spiritual weakness. The word “propitiation” has a well-defined meaning, and in itself embodies a theory; and when we read it with what else Scripture teaches, we cannot be wrong in saying that the death of the Lord Jesus is the one means by which God extends His favour to sinful men.

I. The need of propitiation.—To propitiate is to turn away wrath. Propitiation implies wrath. Words occur all through Scripture which indicate more than Divine sorrow, even Divine displeasure, Divine wrath. So there is Divine wrath to be turned away; whilst that wrath remains God cannot receive man, and man cannot go to God. And Divine forgiveness must be legal. God is not only Father, He is Sovereign; sin is the rejection of His law, rebellion against His majesty, and its forgiveness must be in harmony with law, and the inviolable claims of His throne. Before God can receive back the sinner there is wrath to be averted in some way by which righteousness shall be equally honoured with mercy. And man needs such propitiation too; his moral sense must be satisfied in any adequate redemption.

II. The propitiation provided.—

1. This is a propitiation provided and made by God Himself.

2. This propitiation is by the substitutionary offering of God the Son. Sin cannot be transferred, but penalty Song of Solomon 3. This propitiation is sufficient for the sins of the world.

III. The propitiation made use of.—Propitiation does not save; it makes it possible for us to go to God; it enables Him to throw His door wide open, and to receive graciously and love freely all who come; but we must tread that open way, we must go to Him. That is where faith comes in. “We are saved through faith.” The end of the propitiation is the filial relationship fulfilled, and that is salvation.—Charles New.

1Jn_2:2. The Ends Attained by Propitiation.—

1. It is the fullest revelation of the Divine character. It sets before us, in one great act, the righteousness and the mercy of God. The cross proclaims the pardon for which infinite love solicits. The heart of God yields to itself. But how can this be? It is because the pardon solicited by love is obtained by a sacrifice which equally exhibits God’s righteousness.

2. If men are to be saved at all, they must be saved to holiness; they must be sanctified as well as forgiven. The result cannot be otherwise for those who truly believe in the sacrifice of Christ as thus explained. Holiness and love, the two great elements of the character of God—these are expressed in the cross, and they must be reproduced in the character of those for whom the cross does its appointed work.—C. Bailhache.

Christ’s Death.

I. Christ’s death was vicarious.—He did not merely die for our benefit, in order to our good; He died in our stead. Christ the sinless One suffered for the sinful in the place of the sinful.

II. Christ’s death was propitiatory.—When parties are at variance with each other, we speak of the offended party, especially if he be a superior, as becoming propitious, or propitiated, when the displeasure is removed, and the variance gives place to favour.

III. Christ’s death is expiatory.—Propitiation and expiation are constantly used as synonymous terms.

IV. In our Lord’s death God’s righteousness is manifested in inseparable union with His grace.

V. Christ’s death is fraught with moral benefit to mankind.—Its great object is to bring us back to God, the fountain of all goodness. When we come under its power, our character is transformed; we are delivered from the tyranny of sin, and come under the sway of holy principle, which permeates and controls our life in all the relations we bear, and in all the circumstances in which we can be placed.—James Kennedy, M.A.

Propitiation for Christian Sins.—“For our sins.” Whatever may be the meaning of the word “propitiation” in the New Testament generally, it is quite clear that in this passage it is directly connected with the sins of Christians. In only a very indirect way can this passage be connected with the sins of the whole world. That at least is the large and general truth, and St. John is laying emphasis on the particular and precise truth. Propitiation, as connected with Christian sins, must be represented most effectively by the restoration of peace in a home that has been broken up by the Children’s wrong-doing. The word cannot here mean propitiatory sacrifice, because it is the Person Christ, and not the work of Christ, that is referred to in the passage. It is Jesus Christ the righteous; and His personal righteousness is evidently the ground or basis of the propitiation. He is—He Himself is—the propitiation for our sins. He, standing before God in His righteousness, is the basis of God’s gracious and peaceful relations with us. Christ, as it were, pledges the family obedience, and so wins and keeps the peace of the home.

The World’s Propitiation.—“But also for the whole world.” This expression requires us to recognise at once a sameness, and a difference, in the senses in which propitiation is to be applied to the sin-frailties of Christians, and the sin-wilfulnesses of the world. It reminds us of the expression of St. Paul, “The living God, who is the Saviour of all men, specially of them that believe.” What is presented to thought is, that God the Son has undertaken a twofold work of grace. He has undertaken to deal with, in order to secure their removal, the difficulties occasioned by “our sins,” i.e. our Christian frailties, imperfections, and temporary wilfulnesses. And He has also undertaken to deal with all the difficulties, disabilities, and penalties which have come through the world’s wilful sin. Christ bears brotherly and helpful relations to those who are sons indeed, and also to those who are sons, though headless of the fact.

1Jn_2:3. Obedience the Secret of the Higher Knowledge.—“And hereby know we that we know Him, if we keep His commandments.” The reference is to the Lord Jesus Christ, and to that full apprehension of Him which is so entirely different from mere acquaintance. There may be only one way in which we can get to know things. The laws of mind may be as absolute and universal as the laws of nature. But there are many ways in which we can get to know persons.

1. We can make them a subject of study, watch their conduct under varying circumstances, and form our impressions, which will be more or less correct and complete. In that way, however, we can never come to know more than the surface of a man. The spiritual being, who is the real man, makes only a very imperfect impression upon us, in that way. No amount of study will ever do more than give us apprehension of a man from the outside.

2. We can come into direct, constant, personal associations with a man, and thus come to know him through daily intercourse. The persons on earth whom we know best we know in this way, and the knowledge comes by feeling rather than by thinking. The good son never thinks of studying his mother, but he knows her well.

3. We can yield ourselves in personal service to a man, and thus come to the very fullest and highest knowledge of him. It is said that “No man is a hero to his own valet.” And it is so because a man opens up his real and true self to him who serves him. And our Lord said concerning the intimacy given to trusted servants, “Henceforth I call you not servants, but I have called you friends.” It is but presenting this truth from one point of view to say that through our obedience to Christ, our keeping His commandments, our serving Him, come into our souls the fullest, highest, most spiritual, apprehensions of Him. We can know Christ by study, and by ordinary relations of life with Him. But we can never know Christ fully until we have entered into personal relations of obedient service to Him.

1Jn_2:6. Fellowship dependent on Like-mindedness.—“Ought himself also to walk, even as He walked.” A man’s walk is the expression of his real mind and purpose, but not necessarily of the profession he may make. The distinction between a man’s profession and a man’s mind needs to be clearly and sharply drawn. They ought to be in absolute correspondence; they need not be; and they often are not. What measure of fellowship can be obtained on the basis of men’s professions?—

1. When they do not carry men’s minds, and find fitting expression for them. Such fellowship must of necessity be surface fellowship, uncertain, untrustworthy, and wholly unable to stand any sort of strain.

2. When they do carry and express men’s settled minds and purposes. Then the fellowship is soundly and safely based; the man himself is in it. But it remains to be shown that for the full joy of the fellowship the man’s mind must be fully kin with him whose fellowship he seeks. The man himself must be in it; and he must be like-minded with the other party in the fellowship.

Knowledge through Obedience.—There is no real knowledge of God, no fellowship with Him, without practical conformity to His will. St. John is again condemning that Gnostic doctrine which made excellence to consist in mere intellectual enlightenment. Divorced from holiness of life, St. John says, no enlightenment can be a knowledge of God. In his system of Christian ethics the apostle insists, no less than Aristotle, that in morals knowledge without practice is worthless: “not speculation, but conduct,” is the aim of both the Christian and the heathen philosopher. Mere knowledge will not do; nor will knowledge “touched by emotion” do. It is possible to know, and admire, and in a sort of way love, and yet act as if we had not known. But St. John gives no encouragement to devotion without a moral life (compare chap. 1Jn_1:6). There is only one way of proving to ourselves that we know God, and that is by loving obedience to His will. Compare the very high standard of virtue set by Aristotle: he only is a virtuous man who does virtuous acts,—“first, knowingly; secondly, from deliberate preference, and deliberate preference for the sake of the acts (and not any advantages resulting from them), and, thirdly, with firm and unvarying purpose” (Nico. Eth., II. iv. 3).—A. Plummer, D.D.

ILLUSTRATIONS TO CHAPTER 2

1Jn_2:1. Intercession.—An ancient historian records the history of two brothers, one of whom was a gallant hero, and bad lost his arm in the defence of his native country; the other, an infamous profligate, who for capital crimes was condemned to die. The hero appeared before the judges as an advocate for his brother; he spoke not, but only held up his arm. This act pleaded so powerfully that the guilt was forgiven, on account of the services rendered by his brother. Sacred history also gives an account of the debt or guilt of one being charged to another. Onesimus was Philemon’s bond-slave, but had stolen his master’s goods, and deserted his service. In his wanderings he met with Paul, and became a convert to the gospel; being useful to the apostle during his imprisonment at Rome, he took him under his protection, and endeavoured to bring about a reconciliation between the master and slave. Accordingly, he wrote a letter to the rich citizen of Colossæ, and sent it by the criminal himself, in which he insisted that the slave might be forgiven, and that, if he had been injured by him, or was in his debt, to charge it to his, Paul’s, account (Phm_1:18). Pardon and forgiveness were thus obtained, not from any merits in the recipients, but in consideration of the merits of others.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

The Third Inference.—Reconciliation and Redemption

1Jn_2:1-2

1My little children, these things write I unto you, that ye sin not. And if any man 2sin, we have an advocate with the Father, Jesus Christ the righteous: And he1 is the propitiation for our sins: and not for ours only, but also for the sins2 of the whole world.

EXEGETICAL AND CRITICAL

Connection.—Luther is prepared to call him a theologian who is able to show the consistency and agreement of this passage. He agrees however with Augustine, who says: “Et ne forte impunitatem videretur dedisse peccatis, quia dixit: fidelis est et Justus, qui mundet nos ab omni iniquitate, et dicerent jam sibi homines: peccemus, securi faciamus, quod volumus, purgat nos Christus,—tollit tibi malam securitatem et inserit utilem timorem. Male vis esse securus, solicitus esto; fidelis enim est et justus, ut dimittat nobis delicta nostra, si semper tibi displiceas et muteris, donec perficiaris. Ideo quod sequitur? filioli.—Sed forte surrepit de vita humana peccatum, Quid ergo fiet? Jam desperatio erit? Audi. Si quis, inquit, peccaverit, etc.” So Bede, Calvin, Calov, Düsterdieck. [Alford thinks that there is more in the connection than this: “It is not corrective only of a possible mistake, but it is progressive—a further step taken in the direction of unfolding the great theme of this part of the Epistle, enounced in 1Jn_1:5. The first step for those walking in the light of God was, that they should confess their sins: the next and consequent one, that they should forsake them, and agreeably to their new nature, keep His commandments. This verse introduces that further unfolding of our subject, which is continued, and especially pressed as regards the one great commandment of love, in our 1Jn_2:3-11.”—M.]. The difficulty lies not so much in the sequence of ideas as in the ethical relation and agreement of the points under consideration, viz.: the grace of God and reconciliation through Christ, the universality and power of sin and man’s wrestling with it. On the one hand, the aid of God and Christ must neither make us disheartened in the struggle with sin, nor render us confident that we are sure to have it, and, on the other, the power of sin must not terrify us as if all were in vain.

1Jn_2:1 a. Call to the contest. My little children.—Thus “tum propter ætatem suam, turn propter paternam curam et affectum” (Hornejus), and because he was their spiritual father (Gal_4:9), and as John called out to the lapsed youth (Euseb. H. E. III, 23); τὶ με φεύγεις, τέκνον τὸν σαυτοῦ πατέρα; Lorinus (“Diminutiva nomina teneri ac blandientis sunt amoris signa”). So 1Jn_2:12; 1Jn_2:28; 1Jn_3:18; 1Jn_4:4; 1Jn_5:21, only μου is certain, but in 1Jn_3:18, it is uncertain. Here, just in view of the danger, the most tender and heartfelt love is awake.

These things write I.—The Plural ταῦτα (not τοῦτο), has respect, not to a particular point, but to the whole in its vital harmony. We should be eager for the contest with sin, because God is light; because walking in the light is the preservative of our fellowship with God, and the means of deriving the benefits of the blood of Christ; because we must not deny having sin, and because God will gladly rid us of it.

That ye sin not.—This is the design of his writing. Sinning applies to particular sins, not to small faults and inadvertencies only which would properly be no sins; they might, gradually fall even into mortal sin (1Jn_5:16). It is neither = peccatis manere (Socinus, Episcopius), still less = to continue unbaptized (Löffler).

1Jn_2:1 b. The aid. And if any man sin [better: and if any one sin.—M.].—Not an antithesis (Vulg. δὲ), but simple copulation (καὶ); since even in zeal against sin there ever recurs the indubitable case of sinning (ἐάν τις cf. the note on 1Jn_1:6). [ἐὰν simply admits the possibility of sinning—M.]. Both fighting against sin and sinning, go always together. The reference is general, and hence the apostle continues in the Plural. But the apostle does not affirm an inward necessity, that it must be so, as Calvin supposes: nam fieri non potest, quin peccemus; it may be so in fact, but the conditional particle must not be turned into a causal. Socinus also disfigures the thought; “si quis peccat, i.e., post Christum agnitum, et professionem nominis ipsius adhuc in peccatis manet, necdum resipuit.” The note of time and the intensification of the thought, are purely arbitrary; “for, on the one hand, a true Christian may sin, but he cannot remain in sins, and on the other, to one remaining in sins Christ is not the παράκλητος” (Huther). “If any one sin—not with the wilfulness of sin, but in spite of the will of his mind, which says no when sin is present.” (Besser).

We have an advocate with the Father.—On παράκλητος see Lange on Joh_14:16 Vol. IV. p. 311 sq. [German edition.—M.]. The word has here undoubtedly a Passive sense, viz.: advocatus, orator, causæ patronus (Luther, Vormund), intercessor. Its application to Christ, although its application in the Gospel, is limited to the Holy Spirit (Joh_14:16; Joh_14:26; Joh_15:26; Joh_16:7), is anticipated in the first of these passages by the words ἄλλος παράκλητος; Christ is also Paraclete, the Holy Ghost only another Paraclete; this is clear from the context. [“Christ is the real παράκλητος, the Holy Ghost His substitute” Huther.—M.]. Here Christ is παράκλητος πρὸς τὸν πατέρα (cf. on 1Jn_1:2), there the Holy Ghost is μεθ’ ὑμῶν εἰς τὸν αἰῶνα. The Holy Ghost carries on the work of Christ in His followers, the world with its threatenings notwithstanding, but Christ pleads the cause of His followers before God the Father, interceding for them with Him, even as Heb_4:14-16; Heb_7:25-28; Heb_8:1 sqq.; Col. 9:24, relate to a transaction between the Father and the Son. The ὑπερεντυγχάνειν of the Holy Ghost, Rom_8:26, is a different matter, and does not affect the difference marked by John. The apostle says Father, not God, because the new relation into which those who are reconciled through Christ have been translated, is assumed as already existing; hence not only because the Son intercedes with Him, but because He intercedes for believers who, through Him, have become τέκνα τοῦ θεοῦ (1Jn_3:1-2). The activity of the Paraclete is ἐντυγχάνειν ὑπὲρ ἡμῶν (Rom_8:34; Heb_7:25).—Ἔχομεν indicates two things. 1. The Plural, as in 1John 1, 6 sqq., denotes the general character of the intercession and the universal want of Christians of such an intercessor. Augustine’s note is capital: “Non dixit: habetis, nec: me habetis dixit, sed et Christum posuit, non se, et habemus dixit, non habetis. Maluit se ponere in numero peccatorum, ut haberet advocatium Christum, quam ponere se pro Christo, advocatum et inveniri inter damnandos superbos.” [The same Father says in the same connection after the words cited at the head of this section under Connection: “Ille est ergo advocatus: da operam tu ne pecces: si de infirmitate vitæ subrepserit peccatum, continuo vide, continuo displiceat, continuo damna; et cum damnaveris, securus ad judicem venies. Ibi habes Advocatum: noli timere ne perdas causam confessionis tuæ. Si enim aliquando in hac vita committet se homo disertæ linguæ et non perit: committis te verbo et periturus est?”—M.]. 2. The Present indicates that the intercession is continued and permanent in its operation.

Jesus Christ the Righteous.—Δίκαιος is evidently put in antithesis to the still sinning children of God, and is not=ἅγιος, innocens et sanctus (a Lapide), but His sinlessness and holiness as manifested in His life, “righteous, unblemished and sinless” (Luther). While the sense of bonus, lenis suggested by Grotius is too weak here, as also in 1Jn_1:9, that given by Ebrard=δικαιῶν, says too much, and is incorrect, because it is not the province of the intercessor to δικαιοῦν, and that of Bede, who says, “justus advocatus, injustas causas non suscipit,” is equally inadmissible, because δίκαιος is not the adjective belonging to παράκλητον. Nor can it be taken in the sense of “fidelis et verax” (Socinus), like πίστος 1Jn_1:9. It corresponds exactly with the description of the interceding High-priest, Heb_7:26; cf. 1Pe_3:18. Moreover here, where we have neither χριστὸν alone, nor υἱοῦ αὐτοῦ, but χριστὸν, preceded by ’Ιησοῦν, with emphatic force, the reference is not to the λόγος ἄεαρκος, but to the λόγος ἔνσαρκος, who has shed His blood (1Jn_1:7). For both in Heb_7:25 sqq.; 1Jn_4:14 sqq., and Rom_8:34, the intercession of Christ is connected with His suffering on the Cross, as part of His high-priestly work and office. If Grotius supplies, and on the strength of 1Jn_5:16; Gal_6:1; 2Co_2:6, puts after ἐάν τις ἁμάρτῃ “Et se ecclesiæ regendæ sanandæque tradiderit” remarking, “non dicit: habet ille advocatum, sed ecclesia habet, quæ pro lapso precatur,” and “preces ecclesiæ Christus more advocati deo patri commendat,” (Joh_16:26,) it is not a Spiritu Sancto, sed a Grotiana audacia, as Calov expresses himself. The Plural ἔχομεν does not involve the idea of the Church, but designates rather every individual, even the most advanced Christian, for every one is the object of our holy Saviour’s intercession. And this very thing is the comfortable help vouchsafed to those who fight against sin.—All this shows that Christ, who died for us and is now at the right hand of the Father, is our Advocate pleading the cause of every Christian with the Father, provided that, clearly and profoundly conscious of his guilt, he appear before God as a penitent, and fight manfully against the sin in his heart. Christ, as the Sinless and Righteous One, lays before the Father the supplication of the penitent sinner, supported by His intercession, and as He has died for him on the cross, as He has wooed and drawn him to Himself to walk in light, so He desires to preserve him therein, and to aid him towards the attainment of sanctification, in the continued activity of an advocate in glory, even as He did intercede for His followers in the days of His humiliation (Joh_17:9; Luk_22:32; Luk_23:34).

1Jn_2:2. The assurance. And He is the Propitiation, for our sins.—Καὶ is here the simple copula, which adds a further particular, and, therefore, neither=quia (a Lapide), nor=nam (Beza). This particular relates to the Person of the Intercessor (καὶ αὐτος=et ipse, idemque) and is of perpetual validity and operation (ἐστὶ), like and parallel to the preceding ἔχομεν παράκλητον. The word ἱλασμὸς occurs only here and in 1Jn_4:10, and there also connected with περὶ ἀμαρτιῶν ἡμῶν. The verb ἱλάσκεσθαι is also found in a Passive sense, Luk_18:13 : ἱλάσθητί μοι τῷ ἁμαρτωλῷ, where the reflexive sense is not wholly quiescent; be (become thou) mercifully disposed, suffer thyself to be mercifully disposed, it is consequently ἵλεων γενέσθαι, propitium fieri. Or with the obliteration of the reflexive force peculiar to the Middle, it has an Active sense, e.g., Heb_2:17 : ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ, to atone, expiate for the sins of the people, expiare. In classical Greek ἱλάσκεσθαι denotes only propitium facere aliquem, indicating the attempt of the pagan sacrifices to reconcile God. In Holy Scripture, and especially in the New Testament, God is not reconciled by us, but reconciles, as we learn from the instructive passage, 2Co_5:18-19, cf. Col_1:20; Eph_2:16. Man is καταλλαγείς, God only καταλλάξας, ἀποκαταλλάξας ἑαυτῷ, εἰς αὐτόν. In Clement Rom. we find already ἐξιλάσκεσθαι τὸν θεόν, but it does not occur in a canonical writing. The Socinians have not overlooked this. Schlichting says: “Non est ergo cur quispiam ex hac placandi voce concludat, deum a Christo nobis fuisse placatum” (see Delitzsch, Note on Heb., p. 97). The same view is very distinctly contained in our parallel passage, 1Jn_4:10 : αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱόν αὑτοῦ ἱλασμὸν περὶ ἁμαρτιῶν ἡμῶν, God the Father has constituted the propitiation by sending there for His Son. He Himself is the propitiation, which comprises the High-priest and the sacrifice. For according to Kühner 1, §. 378, p. 418, ἱλασμὸς denotes “the intransitive relation of the stem verb.” It is, therefore, neither=ἰλαστήρ (Grotius, al.), for He is also the propitiatory sacrifice, nor=ἱλαστήριον (Bengel, Lücke, de Wette al.), for He is the Agent accomplishing the propitiation (or expiation). As He is the Light of the world, the Truth, the Life, the Way in Himself, and not only has, shows or brings it, so He is Himself the Propitiation; it is “really existing in His Person” (Düsterdieck); He is “not the Reconciler or Propitiator through something external to Him, but through Himself” (Lücke). Thus He is called our ἁγιασμός, 1Co_1:30; cf. 2Co_5:21.—Nor is He ἱλασμὸς θεοῦ, but περὶ τῶν ἁμαρτιῶν ἡμῶν. The sins are the points with which the propitiation is concerned, to which it has reference (περί); neither substitution is mentioned here, nor the manner and means how this propitiation is accomplished and brought about. John evidently designates church-members by ἡμῶν (fidelium, as Bengel explains the word); he writes to Christians, not to Jews. The sequel also simply contrasts Christians and non-Christians. Bengel justly observes with reference to 1Jn_5:19 : “quam late patet peccatum, tam late propitiatio.” On that account the apostle adds:

Yet not for ours only, but also for the whole world.—Here is simply oratio variata. He might have said: ἀλλὰ καὶ περὶ τῶν ὅλου τοῦ κόσμου, joining what precedes with ἁμαρτιῶν, or connecting before with ἱλασμός, οὐ περὶ ἡμῶν δὲ μόνον, which would answer to the conclusion as it stands. See Winer p. 599; [also Appar. Crit. 1Jn_2:2; 1Jn_2:2.—M.]. A similar variation is found Heb_9:7. The point is, therefore, not breviloquence (Ebrard), nor the supplying of τῶν (Grotius, de Wette, Düsterdieck). Nor was it because of the evil inhering in the κόσμος, since it is equally applicable to Christians (contrary to Huther). The Apostle’s design was manifestly to show the universality of the propitiation, in the most emphatic manner, and without any exception. This renders any and every limitation inadmissible. We must not except with Calvin the reprobos, because of predestination; it is rather the double decretum absolutum which is here excluded. Neither is it admissible to take κόσμος as ecclesia electorum per totum mundum dispersa (as Bede does), nor to explain it of the heathen only (Oecumenius, Cyrillus, Hornejus, Semler, Rickli). In like manner we must not think only of the apostle’s age, but rather of the totality of unbelieving mankind in general (Spener, Paulus, de Wette, Lücke, Sander, Neander, Düsterdieck, Huther). As in 1Jn_1:7, the work of Christ extends to all the sins of His people, so it extends here to the sin of the whole world, without distinguishing between contemporaneous and successive generations (Baumgarten-Crusius), or finding here any reference to the difference between sufficientia and efficacia. This renders it also perfectly clear that while Christ is the Paraclete of believing penitent Christians only, His propitiation has respect to, and is sufficient for all men in general. The idea of παράκλητος is, therefore, not wider than and including ἱλασμὸς, as Bede supposes [“advocation habemus apud patrem qui interpellat pro nobis et propitium eum ac placatum peccatis nostris reddit.”—M.]; or, vice versa, ἱλασμὸς is not the wider idea including παράκλητος (de Wette, Rickli, Frommann); the two ideas are rather cöordinate, yet so that παράκλητος, pre-supposes ἱλασμὸς; Christ has made a propitiation sufficient for all men. He is Himself the propitiation, and would fain appear before the Father as the Paraclete of all men. There are two different parts of the Redeemer’s work, each having its real mode of action and effect, but of course in an ethical life-sphere.

DOCTRINAL AND ETHICAL

1. The frontiers of Christianity.

Systems which, like Pelagianism, do not acknowledge the necessity (ἐάν τις ἁμάρτῃ) or like Manichaeism with its fundamental dualism, deny the possibility (ἵνα μὴ ἁμάρτητε) of redemption, if the question bears on the objects of redemption, and systems which, like Ebionism, deny the Divinity (δίκαιον), or in the opposite case, like Docetism, the humanity (’Ιησοῦν) of the Redeemer, if the question bears on the subject of redemption; such systems are wholly foreign to Christianity.

2. Of Christ.

a. Sinlessness and holiness is the fundamental trait of His Being. He requires neither an expiation nor the help of an advocate, but He makes the one and accords the other.

b. His work on earth is indicated by His being ἱλασμὸς περὶ τῶν ἁμαρτιῶν ἡμῶν—καὶ ὅλου τοῦ κόσμου. This implies,

α. As He is δίκαιος, and according to 1Co_1:30 : σαφία—δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις, so He is Himself, so there is existing in Him, also ἱλασμός; and beside Him and without Him there is no propitiation for our sins.

β. As He only is δίκαιος, and all men ἄδικοι, so it is He only who has made and does make a propitiation for all men; this affirms the universality of the only ἱλασμὸς.

γ. The atonement extant relates to the sins which violate the majesty of God, disturb the holiness of the order of His Kingdom, and are the products of an enmity to the Glorious One, so that they arouse the reaction of the ὀργὴ; and therefore, as distinguished from καταλλαγή, reconciliation which bears on sinners and creates a disposition, reconciliatio, ἱλασμὸς is to be taken in the sense of atonement, propitiation [or expiation] expiatio, and as regulating a disturbed relationship. Expiation renders quiescent the ὀργὴ τοῦ θεοῦ, whereas reconciliation allays the enmity of man in his ἁμαρτία, cf. Nitzsch, System § 135.

δ. The effect of the ἱλασμὸς is that he, whose sins are expiated, ceases to belong to the κόσμος, but not irresistibly, nor by a physical process, but only as a real beginning and supporting foundation, on which we must take our stand, and progress, in order that the καταλλαγή may ensue, and that we may become partakers thereof; in our ethical demeanor we must do our part whenever occasion and aid are afforded us, otherwise we shall lose the ground of salvation, the beginning of blessedness, and the receptivity for the same. But our passage is silent as to the manner how it is done; even the αἶμα (1Jn_1:7) is tacitly pre-supposed. Nor may an inference respecting substitution be drawn from this passage, as Nitzsch (System, p. 284) has done.

η. Christ is and remains the ἱλασμός—both for all sins and the sins of all, and for all ages and generations; His atonement is permanent in its operativeness. Not only in a general way, but the individual, every individual, is the object of expiation and reconciliation. This passage teaches the predestination of the salvation of all men.

c. His work in heaven is indicated by παράκλητος πρὸς τὸν πατέρα; which imports,

α. That it concerns a work after His entrance into His original glory, consequently that which the glorified Redeemer does for us in heaven; He is not only a historical person and power, whose influence is felt for centuries, like Luther and his reformation, and the Greeks with their civilization, but He is an ever living person above, and at the same time in the world’s history.

β. Jesus, the Christ, is consequently the Paraclete, not only as to His Divine, or as to His human nature, but in His Divine-human person in its glory with the Father.

γ. This work concerns our need of help remaining after our expiation and reconciliation effected by Him on earth, which need of help consists in our repeated sinning anew, and the consequent peril threatening anew our filïal relation to God the Father effected by him; He desires “to cancel again the effects of our sins on our relation to God,” (Hofmann, Schriftbeweis 11, 1, p. 545), on the object of this work, are “believers still sinning in their walk in the light” (Huther), and that without any exception.

δ. This work of the exalted Redeemer is an intercession for Christians belonging to Him in faith; it is a real work of the Lord, since He not only silently waits for the effects of His reconciliation, but is actively engaged in pressing His merit with the Father, and that, as a vocalis et oralis intercessio. Our passage excludes all the intercessions of Romanism, those of the Virgin Mary, and of all the saints, who, as well as St. John, stand in need of intercession. See Conf. Aug. XXI., Apol. XXI. 10, sqq. For the saints are not deprecatores, still less propitiatores, ut orent, non tamen invocandi. It also dismisses the “grossly sensuous view” combated by Calvin when he says: “nimis crasse errare eos, qui patris genibus Christum advolvunt, ut pro nobis oret;” the intercessio is not humilis. But it is equally false to regard it as only symbolical, as nuda interpretiva (per ostensa merita), as Bede does, or only as the continuing effect of the work of redemption consummated by Christ in His death (Baumgarten-Crusius). Unfounded is the view of Köstlin (Lehrbegriff, pp. 31, 192), who understands παράκλητος to denote the eternal High-priest, who does not pray, but, as the Father for His sake loves also those who believe in Him, directly excludes intercession, because Joh_16:26 expressly deprecates ἐρωτᾷν πρὸς τὸν πατέρα περὶ ὑμῶν. The intercession of the Paraclete, which contemplates the perfection of believers and their preservation in the Sonship, must be well distinguished from the asking intercession of the High-priest, which contemplates the acceptance of the Sonship, cf., Lange on Joh_16:26, Vol. 4, p. 343, n. 16. [German edition, M.].

3. Of Christians.

a. Sinfulness continues even in the most advanced Christians, and manifests itself in the constant recurrence of particular sins.

b. The warfare against sin, however, is earnestly insisted upon. John does not say whether it is possible to a believer not to sin; nor does he say that he must sin (Calvin: “nam fieri non potest, quin peccemus”), but demands that Christians should strive not to commit sin. The Apostle’s love of the Church (τεκνία μου) constrains him to charge them not to sin, because those who sin not, keep themselves, (τηρεῖ ἐαυτὸν, 1John 5, 18) preserve their sonship with God and their regeneration (1John 3, 6, 9). He views sin as man’s ruin and ungodliness.

c. The Christian requires no other human mediator, or priest; he has become spiritual himself, and no longer secular, himself a priest and not a layman. These antitheses vanish to those who live in faith in Christ the Redeemer, do every thing through Him and for His sake, and refer every thing to Him.

HOMILETICAL AND PRACTICAL

Sin should not be denied, but fought and conquered. Seek with Jesus the Sinless One for true humility in the knowledge of thy sin, and thou wilt find with Him the right courage to overcome thy sin. As thy perception of sin grows more keen, thy sensibility even of the most secret and most trifling sin more acute and delicate, thy sorrow for sin more profound, thy struggle with it more desperate, so thy perception of the Saviour’s life and work will also grow more keen, thy hearing of God’s still small voice more acute, thy joy over the cleansing power of His word and work more profound, the Lord’s victory over thee and thy triumph with Him more certain. Although a man sanctify himself, he still sins. It is Jesus Christ, the Righteous, in His glory, who prays for the fallen, for an unrighteous world, that cannot forgive and forget any thing that judges and condemns. The demand not to sin is not devoid of consolation, if we do sin; but he only that strives to satisfy the demand will be satisfied with the consolation. Never forget that Christ has expiated sin, and that He had to expiate it, and thou wilt take a serious view of sin.

Augustine:—“Ibi habes advocatum, noli timere, ne perdas causam confessionis tuœ. Si enim aliquando in hac vita committit se homo disertæ linguæ et non perit, committis te verbo et periturus es?”

Luther:—The righteousness of Jesus Christ is on our side; for the righteousness of God is ours in Jesus Christ.—It is a certain fact, that thou art a part of the world: lest perchance thy heart might deceive thee and say: “The Lord died for Peter and Paul—not for me!”

Starke:—Teachers should deal with their hearers as a father deals with his children; but then the hearers should so demean themselves that such a course is possible.—Whoso serves the Church of Christ with his writings, should examine himself as to the motive which prompts him; if he does unite with the motive of ambition or covetousness, it is sin to him; but if his motive is really and truly the glory of God, and he desires to make his gifts useful to men, it is well-pleasing to God.—Blessed consolation! Christ is our advocate and spokesman, who has taken our cause in hand! Rejoice, ye tempted ones! there is no danger. Our Saviour claims His right.—

Heubner:—The Christian promises of grace are holy and not designed to abet idleness; they are not given to careless and hardened sinners, but to sorrow-stricken, contrite and penitent sinners.—Here is expressly taught Christ’s intercession for His people. It is of infinite value before God, because it is the intercession of the Righteous, of the perfectly Holy One, who may dare to intercede with God.

[Cranmer, Abp.:—“Christ was such an High Bishop, that He, once offering Himself, was sufficient by one effusion of His blood to abolish sin unto the world’s end. He was so perfect a Priest, that by one oblation He purged an infinite heap of sins, leaving an easy and ready remedy for all sinners, that His one sacrifice should suffice unto all men that would not show themselves unworthy, and He took unto Himself not only their sins, that, many years before were dead and put their trust in Him, but also the sins of those, that until His coming again, should truly believe His gospel. So that now we may look for none other Priest or sacrifice to take away our sins, but only Him and His sacrifice. And as He dying once was offered for all, so, as much as pertained to Him, He took all men’s sins unto Himself.”—M.].

[Church Homilies:—“All men are God’s creation and image, and are redeemed by Christ.”—M.]

[Beveridge:—“If any man’s sins be not pardoned—it is not for want of sufficiency in Christ’s sufferings, but by reason of his own obstinacy or negligence in not performing the conditions required for applying the sufferings of the human nature in Christ unto his own particular person. For seeing that that death, which was threatened to all mankind in the first Adam, was undergone by the whole nature of man in the second: hence all particular persons comprehended under that general nature, are capable of receiving the benefit of those sufferings, if they will but apply them rightly to themselves.”—M.].

[Barrow:—“The whole world is here mentioned in contradistinction from all Christians to whom St. John speaketh in this place: that the whole world of which he says below, that it ‘lieth in wickedness.’ Ch. 5, 19. In this and in various other places, where Jesus is called the Saviour of the world, that the world, according to its ordinary acceptation, and as every man would take it at first hearing, doth signify the whole community of mankind, comprehending men of all sorts and qualities, good and bad, believers and infidels; not, in a new unusual sense, any special restrained world of some persons, particularly regarded or qualified, will, I suppose, easily appear to him, who shall, without prejudice or partiality, attend to the common use thereof in Scripture, especially in St. John, who most frequently applieth it as to this, so to other cases or matters.”—M.].

[Neander:—“What now is the practical significance of this truth, that Christ, the Holy, is our ever-abiding Advocate with the Father? To this perpetual mediation through the living Christ, to His ever-abiding priesthood for those who are reconciled to God through Him, corresponds the ever-remaining need of mediation in believers, their constant dependence, upon the priesthood of Christ, in union with whom they are a generation consecrated to God. Under every feeling of sin and infirmity, in all their temptations and conflicts, they may securely trust in their indissoluble union with this Divine human Personage, who Himself has felt all their necessities, and is near to them in the intimate sympathy of perfect love. Moreover, their whole inward and outward Christian life, flowing as it does from this sense of continual need of redemption, will take its character from this ever-continuing mediation of Christ, and their own conscious connection therewith.”—M.].

[1Jn_2:1. Bunyan, John: The work of Jesus Christ as an Advocate, clearly explained and largely improved, for the benefit of all believers. Many editions.

Charnock, Stephen: The Intercession of Christ. Works, 8, p. 1.

Fuller, A.: Christianity the Antidote to presumption and despair. Sermons, 326.

Hook, W. F.: Jesus Christ the Righteous. Sermons, 307.

1Jn_2:1-2. Crisp, T.: Sermons, 2, pp. 251–386.

Revelation of grace no encouragement to sin.

The faithful Friend at the bar of justice.

Christ’s advocateship for all the elect.

Christ’s righteousness only dischargeth the sinner.

The act of believing is not our righteousness.

Faith the fruit of union.

Christ alone our Mercy-seat.

Beveridge, Bp.: The satisfaction of Christ explained. Works, 4. 162.

Seabury, Bp.: The atonement of Christ. Disc. 2. 113. M.].

Footnotes:

[1][1Jn_2:2. καὶ αὐτὸς—ἐστι. “And He is Himself.” Lillie: “Here the emphatic or exclusive force of αὐτὸς is important. He is the only propitiation for sin. The penitent may trust the Advocate who, righteous Himself, died for him. Such an Advocate God will hear.” The emphatic force is retained by Tyndale, Cranmer, Geneva (he it is that); Syr. Latin versions except Castal. (ipse), German (the same); French vss. (c’est lui qui) Bengel (ipse. Hoc facit epitasin. paracletus valentissimus, quia ipse propitiatio).—Lachmann following A. B. Vulg. places ἐστι before ἱλασμός.—M.]

[2][German: “But also for the whole world.” Winer, p. 599, specifies this clause as an instance of oratio variata, pointing out that in περἰ τῶν ἀμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου, instead of the last words περὶ τῶν ὅλου τοῦ κόσμου, or instead of the first περὶ ἡμῶν might have been used.—M.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

1Jn 2:1

I. Admit the fact that "God was in Christ, reconciling the world unto Himself," and then we can at once understand why when His ministry commenced the heavens were opened and the powers of hell disturbed. Admit that, when the Lord Jesus was going about doing good upon earth, the fulness of the Godhead was dwelling in Him bodily, and we can at once appreciate His assumption of all the moral and potential attributes of the Deity. Admit that the Lord Jesus was Emmanuel, God with us, God manifest in the flesh, and instead of being surprised that, when He humbled Himself to death, even the death of the cross, the sun should be darkened, and the rocks be rent, and the earth shaken, we shall rather marvel that all nature did not crumble into nothingness.

II. But yet further, if God were indeed incarnate when the Lord Jesus was born, we can understand why all nature was moved; but still we have only partially investigated the subject. How improbable is it that God should become incarnate only to do what mere man might accomplish: only to act as a Teacher, as a Preacher of the resurrection of the dead. No, He came to counteract and remedy the injury inflicted by the malignant powers of darkness; He came to bruise the serpent’s heel; He came as a Deliverer. As such He was foreshadowed in the sacrificial rites, as such foretold by the prophets.

III. Here, then, was an object worthy of His coming, worthy of the coming of Him who is the Second Person of the blessed Godhead, whose most glorious attribute is love. He came with the intent that now, not merely to this world and its inhabitants, but unto the principalities and powers in the heavenly places, might be made known by the Church the manifold wisdom of God; He came that by His death we might be reconciled to God and have redemption through His blood; He came to shed His blood for the remission of sins.

W. F. Hook, Sermons on Various Subjects, p. 307.

1Jn 2:1

I. Let that be your aim: to "sin not." Let it be deliberately set before you as your fixed and settled purpose that you are not to sin, not merely that you are to sin as little as you can, but that you are not to sin at all.

II. But not only would I have you to make this your aim: I would have your aim accomplished and realised. And therefore I write these things unto you, that ye sin not. We must assume it to be possible not to sin when we walk in the open fellowship of God. We are brought into a position in relation to God in which holiness is no longer a desperate negative strife, but a blessed positive achievement.

III. Why, then, it may be asked, is provision made for our sinning still after all? "If any man"—any of us—"sin, we have an Advocate with the Father." Thus our Lord Jesus Christ cheers us on; He assures us that He is near us if we should stumble. There is the Intercessor ever pleading for us: "If any man sin, we have an Advocate with the Father."

R. S. Candlish, Lectures on First John, p. 67.

References: 1Jn 2:1.—Spurgeon, Sermons, vol. ix., No. 515; Ibid., Morning by Morning, p. 280; E. Blencowe, Plain Sermons to a Country Congregation, vol. ii., p. 340; Homilist, 1st series, vol. i., p. 407.

1Jn 2:1-2

Christ our Righteousness.

This short, pregnant passage stands in one of the inner sanctuaries of the Bible. This first epistle of St. John is very possibly the latest page of Scripture in date. Assuredly in it the Holy Spirit takes the reader into the last recesses of spiritual life and experience; He leads him into the most penetrating and searching views of holiness, and obedience, and love. A tone and air of serene yet awful purity, at once most spiritual and most importunately practical, characterises the pages. The Christian contemplated in this letter is a man of God indeed; he has fellowship with the Father and the Son.

I. All the more remarkable it is, then, that in such a passage comes the language of the text. For one thing, we are here warned that the heights and depths of grace leave the liability to actual sinning there still. This blessed believer, this privileged and transfigured man, may very conceivably sin, so says St. John. "He is the propitiation for our sins." Here are the basis of the advocacy; the strength of the plea; the reason of the sinning believer’s non-exclusion. The pacification of offended holiness, the reconcilement of the Father-Judge in His awful consciousness and cognisance of His regenerate child’s slightest sin, lies altogether here, not in effusion of love, but in propitiation, not in presence of spiritual life, but in propitiation.

II. From the text we see the union of Christ and His people, the union of Christ and the believing soul. Our Advocate, our propitiation, is also our Elder Brother, our celestial Bridegroom, our vital root, our living and life-giving Head. In Him we "possess His possessions" won for us. Amongst them we possess His dear-bought merit, good for us from first to last of our need. That merit is lodged evermore in Him, and we are one with Him.

H. C. G. Moule, Christ is All, p. 3.

Consider:—

I. The nature of the office which Christ as our Advocate sustains. (1) It would seem to be necessary for various reasons that there should be this Mediator between God and man. The pagan people, in the absence of revelation, invested their departed heroes with intermediate powers, and constituted them in some sort intercessors with the offended gods. In the dim twilight of the shepherd-age, Job speaks as the representative of thousands when he breathes out his complaint, "Neither is there any daysman between us, who can lay his hand upon us both." This want was supplied in the case of the Jews by the sumptuous furniture of their economy. It had been strange if in a more glorious economy, the last and the utmost of the dispensations of God, man had been left to his own vague conceptions of the unseen object of his worship; but God has sent His Son into the world, and all men now may see the fellowship of the mystery. God is in Christ, reconciling the world unto Himself. (2) This office of advocacy is essential to the completeness of the priestly office. Other priests become infirm with age, sicken in disease, and die; "He ever liveth to make intercession for us."

II. In every point of view or conception, Jesus Christ the righteous is our perfect Advocate, throughly furnished for every good word and work; and it is a matter of difficulty to select those aspects of His qualification which will most warmly commend Him to our regard. We observe—(1) He is a sympathising Advocate; (2) He is a prevalent Advocate; (3) He is a continual Advocate; (4) He is the exclusive Advocate. He was the only Redeemer, and by consequence He is the only Intercessor. "He trod the winepress alone, and of the people there was none" to help Him; and only He is authorised to appear for us in the presence of God. To associate others with Him in the work of advocacy is to cast a reflection either upon His ability or willingness to save.

W. M. Punshon, Sermons, p. 236.

1Jn 2:1-3

The True Idea of Man.

I. St. John had a special reason for using this tender phrase, "my little children," in this place. All sin is connected by the Apostle with the loss of fellowship. A man shuts himself up in himself. He denies that he has anything to do with God; he denies that he has anything to do with his brother. That is what he calls walking in darkness. The inclination to walk in darkness, to choose darkness rather than light, is sin. We become aware of this inclination; then arises in our minds a terrible sense of shame for having yielded to it, and for having it so near us. But as soon as we believe that God is light, and that in Him is no darkness at all, as soon as we understand that He has manifested His light to us that we may see it and may show it forth—with this sense of shame there comes also the pledge of deliverance. We are not bound by that sin to which we have surrendered ourselves in time past, or which is haunting us now; we are not created to be its servants. We may turn to the light; we may claim our portion in it; we may ask that it may penetrate us. And then, the Apostle says, we have fellowship one with another; and the blood of Jesus Christ, of Him in whom is life eternal, of Him who has taken the flesh and blood of men and has poured out His blood for all—that cleanses us from sin. We renounce our selfish life; we claim His life, which belongs to our brother just as much as to ourselves.

II. "He is the propitiation for our sins." These Jewish offerings, then, were no compensations to an offended Prince; they were indications and expressions of the will of a gracious Ruler; they were acts of submission on the part of the Israelite to that Ruler; they were witnesses of a union between Him and them which could not be broken. And there was in that tabernacle in which those sacrifices were offered a mercy-seat, where God declared that He would meet the worshippers. What had become of the sacrifices, and the priests, and the mercy-seat? St. John says Jesus Christ the righteous, our Advocate, is the mercy-seat. In Him God meets us; in Him we may meet God. The Jewish sacrifice, high-priest, and mercy-seat were gone. Was this, then, a Jewish High-priest, sacrifice, mercy-seat? If He were that (and He was that), He must be more. The Lord had taken the nature of man; He had died the death of man. Was He not then a High-priest, a sacrifice, a mercy-seat for man? Could St. John dare to say, He is a mercy-seat for our sins only? Must he not say, He also accomplishes what the Gentiles have been dreaming of in their miserable propitiations? He is the mercy-seat for the whole world; the world is reconciled in Him. All have a right to draw nigh to God as their Father in Him; all have a right to cast away the fetters by which they were bound, seeing that He has triumphed over sin, and death, and the grave, seeing that He is at the right hand of God. Therefore we have a right to say our race, our manhood, is glorified in Him; there is a common Lord of us all. Confessing that common Lord, renouncing, by the strength of this common life, our selfish, divided life, we become men indeed; we obtain the rights, the stature, the freedom, the dignity, of men.

F. D. Maurice, The Epistles of St. John, p. 53.

1Jn 2:2

I. The Christian world here presents to us opposite extremes of opinion, as well as diversities. If we except, on the one hand, those who put a limitation on the intrinsic value of the Redeemer’s sacrifice, who, by a kind of arithmetical process, estimate the worth of atonement by the number of those whom it actually saves, and, on the other hand, those who infer universal salvation as a necessary consequence from the atonement of Jesus Christ, the remaining discrepancies are rather the result of misapprehension than of any opposition of view. The man who looks at the sacrifice of Christ in view of some secret purpose of God and of the actual results which shall flow from it becomes the stern and unflinching advocate of limited atonement, and seems to be directly at war with another who, looking at the intrinsic nature of the sacrifice of Christ and its adaptation to other, and larger, and more general results, becomes the no less stern and unflinching advocate of unlimited atonement.

II. All the laws by which God governs the different systems are general in their character; all His arrangements for our world are made upon general principles. The light of the sun is enough for all; the rains of heaven are enough for all. And if a man does not see the light, the reason is in himself, and not in the sun.

III. We cannot fail to be struck with the character of universality which marks the terms in which the Bible speaks of the sacrificial work of Jesus Christ. "Christ gave Himself a ransom for all." I confess I do not understand the Gospel if this is not one of its cardinal doctrines, if the indiscriminate offer of Jesus Christ, and of pardon and eternal life through Him, is not made to the race, and as truly, and honestly, and sincerely made to one individual as to another of the race.

E. Mason, A Pastor’s Legacy, p. 271.

References: 1Jn 2:2.—Homilist, 3rd series, vol. vii., p. 255; R. W. Dale, Christian World Pulpit, vol. xxvii., p. 313.

1Jn 2:3

Saving Knowledge.

I. The whole duty and work of a Christian is made up of these two parts: faith and obedience; "looking unto Jesus," the Divine object as well as Author of our faith, and acting according to His will. Not as if a certain frame of mind, certain notions, affections, feelings, and tempers, were not a necessary condition of a saving state; but so it is. The Apostle does not insist as if it were sure to follow if our hearts do but grow into these two chief objects: the view of God in Christ and the diligent aim to obey Him in our conduct. St. John speaks of knowing Christ and of keeping His commandments as the two great departments of religious duty and blessedness. To know Christ is to discern the Father of all as manifested through His only-begotten Son incarnate. Turning from Him to ourselves, we find a short rule given us: "If ye love Me, keep My commandments." This is all that is put upon us, difficult indeed to perform, but easy to understand, all that is put upon us, and for this plain reason: that Christ has done everything else. He has freely chosen us; died for us, regenerated us, and now ever liveth in us; and what remains? Simply that we should do as He has done to us, showing forth His glory by good works.

II. Our duty lies in acts; it does not lie directly in moods or feelings. The office of self-examination lies rather in detecting what is bad in us than in ascertaining what is good. No harm can follow from contemplating our sins, so that we keep Christ before us and attempt to overcome them; such a review of self will but lead to repentance and faith. And while it does this, it will undoubtedly be moulding our hearts into a higher and more heavenly state, but still indirectly, just as the mean is attained in action or art, not by directly contemplating and aiming at it, but negatively, by avoiding extremes.

J. H. Newman, Parochial and Plain Sermons, vol. ii., p. 151.

The Moral Teaching of St. John.

I. It is conduct about which the Apostle John is anxious, quite as anxious as St. James, although he exhibits far more fully than St. James its dependence on right faith in Christ, as truly Divine, as cleansing and saving us through His blood. It is conduct, as distinct from mere talking or from pleasing suppositions as to one’s own goodness, on which the Epistle insists; for St. John is intolerant of shams, as becomes the disciple who was loved by Him who was the Truth. He has been called a mystic; but there is nothing dreamy or indefinite in his teaching about duty: it is very plain-spoken, even sternly direct, uncompromisingly practical. And Christian practice with him is found to circle around the two ideas of light and of truth.

II. This is true whether we consider what concerns our own souls practically or what belongs to our relations to each other. Under the former head—(1) St. John would have us think of Christian conduct as exhibiting the two aspects of obedience and of purity. Take obedience first. He that doeth sin, whose daily life drifts ordinarily into sin, whose life is characterised by wilful sinning, is also thereby doing lawlessness. And purity is but another aspect of the same moral condition. (2) But the same principle will work itself out in love to our brethren. In proportion as we realise Christ’s presence and His claims, we appreciate more practically the bonds which unite us to those who are treading the same path, who, with us, have been made His children. We walk in darkness, we are liars, not only when we are impure or disobedient, but also when we are uncharitable.

W. Bright, Morality in Doctrine, p. 39.

References: 1Jn 2:3-4.—Spurgeon, Sermons, vol. xvi., No. 922; Preacher’s Monthly, vol. viii., p. 292.

1Jn 2:3-7

Doing and Knowing.

I. St. John assumes that the knowledge of God is as possible, is as real, for human beings as any knowledge they can have of each other. Nay, he goes further than this. There are impediments to our knowledge of each other which he says do not exist with reference to that higher knowledge. We may know that we know Him, if we keep His commandments. I sometimes suspect that we give too loose a sense to that word "keep." No doubt it means to "obey." It does not mean more than that; for obedience is very comprehensive, a little too comprehensive for slow and narrow creatures such as we are. The word "keep," if we consider it, may help us to know what obedience is and what it is not. A friend gives me a token to keep for him; he wishes that it should remind me of him, that it should recall days which we have spent together. Perhaps it may be only a flower or a weed that was gathered in a certain place where we were walking or botanising; perhaps it is something precious in itself. If, instead of giving me anything, he enjoins me to do a certain act or not to do a certain act, I may be said as truly to keep that injunction as to keep the flower. To fulfil it is to remember him; it is a token of my fellowship with him, of my relation with him.

II. St. John began with this revelation of God to men in His Son. It was the ground of all his teaching. He had told the Ephesians already that there was that darkness, that covetousness, in them which St. Paul had found in himself, which had caused him so much horror. But he had told them also, as St. Paul had told them, that they were not created to walk in this darkness; that they might walk in the light which Christ had revealed, and have fellowship with it. So now, taking this for granted, he could tell them that these commandments might be kept as the commandments of a God who was at one with them in His Son, and that the more they kept them the more they would know of Him. Many in that time said, "We know God; but what are the commandments, what is common earthly morality, to us?" "I tell you," says St. John broadly and simply, "that if they are nothing to you, God is nothing to you." You may use what fine language you will; you may have what fine speculations you like; but it is in practice, in that daily practice of life, in the struggle with the temptations to cheat and slander, to be unchaste and to be covetous, which beset us all in different ways and forms, it is in revering parents and the name of God, it is in heeding God’s rest and God’s work, it is in keeping ourselves from idols, it is in worshipping Him as the common Deliverer, that we come to know Him—thus, and only thus.

F. D. Maurice, The Epistles of St. John, p. 69.

References: 1Jn 2:5.—R. Duckworth, Christian World Pulpit, vol. xxxiv., p. 217. 1Jn 2:6.—Spurgeon, Sermons, vol. xxix., No. 1732. 1Jn 2:7-11.—Homiletic Magazine, vol. vi., p. 234.

1Jn 2:8

A New Commandment.

I. I will try to show you that this commandment is old, and yet new. But we may as well see, first of all, what the commandment is. John does not quite say in the text what it is; but he does tell us elsewhere. He says in another letter, writing to a Christian friend, "The new commandment which is from the beginning is that we love one another." And in the night when Christ was betrayed, as our reading lesson in the New Testament has shown us, Christ said the very same thing: "A new commandment give I unto you: Love one another, as I have loved you." Then that is the commandment that is both old and new: "to love one another." Christ says it, and John says it; so that you are quite sure about it. Now, there is an old story told about John which I think I should tell you here. It was said that when he was very old he was not able to go to church, that he could not walk there, although the distance was not very great, and he used to get them to carry him upon his couch or litter—a little bed which they could move into the place. He was so feeble that he could not even sit up and speak to the people, and he just lifted up his hands when he was lying upon his couch, and said, "Little children, love one another."

II. Now, the commandment, as I have said, is old and new. It is very old. Not only did Christ give it to His disciples from the time He was going away to leave them, from the beginning of the Gospel ages, but He had given it long, long before. For in substance you will find this commandment in the Old Testament. Nay, it is even older than the Old Testament. When God made Adam and Eve and put them into the garden, that is what He said: "Love each other." But whilst this commandment is old, I have now to show you why it might be called new: because there are new circumstances that make it come with a new force and meaning. And I would put it to you in these two ways. In the first place, it is written with a new hand; and, secondly, it is read in a new light. The new hand that writes and the new light that shines make the commandment new. First, it is written by a new hand. The old commandment was written, as you know, by God at Sinai; but it is a real human hand that we get this commandment from now. I do not mean to say that Christ wrote it and gave it to His disciples in a written form. But the command was new because it was read in a new light. Now, speaking generally, the new light in which we read it is Gospel light. That is exactly what John says in this verse. He says, "A new commandment I write unto you, which thing is true in Him and in you" (He is new in giving it, and you are new in getting it), "because the darkness is past, and the true light now shineth." So that you read this commandment in a new light, because you read it in the light of the Gospel. Reading the commandment in the old light and reading it in the light that falls from Christ’s love is like the difference between reading it beside a glimmering lamp and reading it in the summer sunshine, warm, and golden, and strong. When Christ said to His disciples, "Love one another," you remember He put the commandment in that very light of His own love.

J. Edmond, Christian World Pulpit, vol. v., p. 152.

1Jn 2:8

Darkness and Light.

I. How difficult it is in health to recollect how we felt in sickness, how difficult to remember pain when the whole body is at ease. The world is full of such strange secrets of life and feeling; the same persons cannot recall their former selves very often, so different are they at one time from what they were at another. Much more is it not possible to live the lives of others, to feel their feelings, to enter into the unknown lands of hearts that are not our own. How then shall we, living in daylight, realise what it was to live when the world was dark? How can we go back in spirit to a time we have never known, and catch something of the glad surprise with which the first watchers welcomed the light of Christ? A little we know from the darkness of our own hearts being cleared away, but this is of ourselves alone. We have not seen the light of Christ first rising in its glory and its gladness on the darkness of a world that was dark. Darkness was on life; darkness was on death: darkness was the only certainty.

II. And then came light, light into the living grave, the Son of God moving upon earth, breaking through with words of power outward sorrow, disease, and death. O Christ, the noble army of martyrs praised Thee; the holy Church throughout all the world did acknowledge Thee. The high places of earth caught the light; pinnacle after pinnacle, city on city, flashed with Divine fire. Africa, Egypt, Cyrene, Alexandria, and all the old giant powers of early time passed into brighter day. Imperial Rome, with all its glorious charnel-houses, was smitten with the heavenly ray; the farthest West saw the great light, a light and a life that needed the deeds of those who still loved darkness to show its exceeding power. "Unto us a Child was born; unto us a Son was given." The first Christmas is our earthly life beginning, the second our heavenly, both seasons of joy unspeakable to those who love light.

E. Thring, Uppingham Sermons, vol. i., p. 24.

References: 1Jn 2:8.—Preacher’s Monthly, vol. vi., p. 350. 1Jn 2:12.—Spurgeon, Sermons, vol. xxix., No. 1711; W. Harris, Christian World Pulpit, vol. xiv., p. 336.

1Jn 2:12

The Children; the Youths; the Old Men.

I. "I write unto you, little children, because your sins are forgiven you for His name’s sake. Many interpreters are careful to tell us that the Apostle does not mean actual children, but only children in faith and knowledge, young converts. I do not think the distinction is necessary. To both the same language was suitable. Trust is the great necessity of a child. St. John tells us that the first lesson of all to be learnt concerning God is that He remits or sends away sins, for that is the force of the word. He would have all Christian children know this; he would tell it to the heathen, who had been dreaming of gods altogether different, gods that had no delight in remitting sins at all.

II. Why does St. John pass at once from these children to those who appear farthest from them?—"I write unto you, fathers, because ye have known Him that is from the beginning." I do not think that aged men are those who are least able to sympathise with children, or who most discard the love of children. I think that the sight of the human as well as the natural spring is a special delight to those who are feeling the winter, frosty but kindly. St. John may have felt something of this himself. There seems to me a great beauty in his way of connecting the child’s belief in forgiveness with the aged man’s knowledge of Him who was in the beginning, as if each lay beneath the other and as if the experience of each new year had been drawing it forth.

III. And now he comes to a class which we know better than either of these, though perhaps it may not have the same charm for us: "I write unto you, young men." St. John could say to these young men in the midst of all the toil and war of the world, "Ye have overcome the evil one." Treat him as one that is overcome. Refuse him homage, and he will flee from you. All young men of this day, all that are struggling against their own enemies and God’s, have a right to this same confidence. It is only dangerous when it becomes confidence in themselves.

F. D. Maurice, The Epistles of St. John, p. 101.

I. St. John means his epistle, or, as it is rather, his pastoral address, for all alike. He has no separate teaching for separate ages, but he wishes all to listen to him; and so in addressing them he distinguishes them, as you have heard: "I write unto you, little children," "to you, fathers," "to you, young men." And he assigns to each a reason—a reason why he should write, and be sure that they would listen—in a beautiful trait and characteristic of each several age. He repeats these twice, as he repeats the address twice. He does this as we repeat a name twice, lingering over it fondly or wishing to put special gravity and earnestness into an entreaty. The reasons are varied slightly, as are even the addresses themselves, the second adding some touch or different side to the first. Notice what they are. The first gives two characteristics of Christian childhood: "I write unto you, little children, because your sins are forgiven you for His name’s sake.... I write unto you, little children, because ye have known the Father." What are these characteristics? First, innocence, not the innocence of a spotless nature, but the innocence of a pardoned child, fresh from the font of forgiveness; secondly, the child’s knowledge of God, again, not inborn knowledge, but yet a knowledge to which, when it is given to it, the pure and simple heart makes immediate response. Next comes in both cases Christian old age: "I write unto you, fathers"—with this the reason given is one and the same in the two addresses—"because ye have known Him that was from the beginning." The characteristic of Christian age is, should be, is ideally, completeness of Christian knowledge, a knowledge complete and satisfying of Jesus Christ, of Him as the soul of life, in whose hands are all things.

II. The last address is to the age which comes between: "I have written unto you, young men." Why do they come out of their order? Possibly, probably, because of the three classes they are the one to whom St. John’s heart goes out most in sympathy, yearning, hope. They are those who even more than the others are in his immediate thoughts; they are those to whom he has need to give the warning which immediately follows: "Love not the world, nor the things of the world"; they are those on whose brave hearts he most trusts for the triumph for which he looks: "This is the victory that overcometh the world, even our faith." For the characteristic of Christian manhood is strength. "I have written unto you, young men, because ye are strong," a strength not their own, but coming from the presence of Christ’s Spirit, of Christ Himself, within them—"because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one." Such, then, is the picture of Christian life which St. John draws from the innocence and clear-eyed faith of childhood, through the conflicts, strength, and victories of manhood, to the faith, not less clear, but resting now on experience, of a calm old age. It is an ideal picture, but it is one true in its measure of any Christian life. He does not set it before his children as one they may gaze at from afar, but not dream of realising; he assumes it to be real, to be true, of them; he makes it the very ground of his appeals to them: "I have written unto you because," not in the hope that you may become, but "because you are." Could he have said the same of us with the happy confidence that all in a degree answered to his description?

E. C. Wickham, Wellington College Sermons, p. 224.

The Age of Nature and the Age of Grace.

I. St. John divides the readers of his epistle into three great classes. Does he speak of childhood, of youth, of old age, as each having upon it a special mark of condition or attainment in the life of grace? It is quite possible that in those days of trial and persecution for the truth’s sake there may have been a much closer approximation than we now dream of within the Christian community between the natural age and the spiritual. By the time when St. John wrote, there must have been a large infusion into the Church of the family element of human life. Converts from Judaism, converts from idolatry, made so by one of those violent wrenches and convulsions of the moral being which are described to us in the Acts and in the earlier epistles, must now for thirty or forty or fifty years past have settled down into regular worshippers, regular communicants, with children around them brought up from infancy in the nurture and admonition of the Lord, now forming in their turn the hope and the strength of a rising and a risen generation, never having known what it was to relapse into a practical ungodliness from which there could be no other awakening than that of a second conversion and a second regeneration. In large part, in a proportion so large as not to be an exception to the rule, the children of Christian parents were in those days Christian children, and the young men of Christian homes were in those days consistent, Christian young men. Can we now say that every child is in all probability a child indeed in grace, as St. John here describes that condition, and that each step in human life has been marked in the individual members of our congregations by a corresponding step in grace and Christian knowledge? The Church has lost sadly the love of her espousals. When shall she reach the second love of the presentation and the marriage? This is the first lesson of the text.

II. And the second lesson is not to acquiesce in this divorce in the Christian community between the nominal and the spiritual. Let the spirit of our Church’s baptism be carried into the nursery, into the schoolroom, into the family circle. Let there be no sitting still and holding the hands and counting the days until, by some separate, some uncovenanted surprise of grace, it shall please God to bring out of the darkness that soul which already He has inserted in the holy temple of Christ’s body. Bring him up from the first as a child of God, as a member of Christ, as an heir of the kingdom. Treat the child as a Christian child; treat the young man within your doors as a Christian young man. Suppose of each, and expect in each, and encourage in each, that spirit, that language, that conduct, which has Christ for a pattern. When they are fallen, restore them; when they faint, revive them; when they sin, heal them, under God, as in Christ, as His redeemed, His accepted, His chosen; and, be assured, the blessing of an almighty Lord will attend the effort.

C. J. Vaughan, Penny Pulpit, New Series, No. 623.

References: 1Jn 2:13.—Spurgeon, Sermons, vol. xxix., No. 1711; C. Kingsley, Village Sermons, p. 106; A. Mursell, Christian World Pulpit, vol. xxii., p. 116; Clergyman’s Magazine, vol. i., p. 210. 1Jn 2:13, 1Jn 2:14.—Spurgeon, Sermons, vol. xxix., Nos. 1715, 1751. 1Jn 2:14.—Ibid., vol. xiv., No. 811; T. Thain Davidson, Sure to Succeed, p. 265; R. Balgarnie, Christian World Pulpit, vol. xxvii., p. 204.

1Jn 2:16

I. The world is nature’s heaven. It is a carnal copy of a spiritual joy. It is a figment which he who is the prince of it sets up, whereby, indulging our senses, or pleasing our imaginations, or gratifying our vanity, he makes us rest in happiness which imitates heaven, but is not heaven, because it wants the essence of heaven—it has not God.

II. Observe that that which is forbidden us is not going into the world, but the love of it. It is a very easy thing for a person used to the restraint of a religious education, or from a regard to the opinion of those whom he respects, never to enter into the world’s dissipation, but yet all the while to come to the full under the condemnation of the text because he loves it and cherishes it in his heart. He has a world within. On the other hand, a man, from his necessary employment or a sense of duty, may go into many a worldly scene; he may appear to others a man of the world; but all the while his tastes and desires are away from it; his affections are above; the world is not his joy. And "the love of the Father" may be resting on that man only the more for his relation to that world to which he is unwillingly bound by circumstances over which he has no control.

III. Love is the resting of the affections. Where the heart settles and abides, there we say it lives. It is the satisfying point of desire. There are two great antagonistic principles in every man’s heart, and the only way to expel the one is to bring the other to bear, for they will never long remain together. If we love God, we shall not want the world. As the child’s toy grows valueless to the man, as the track we leave glistening behind us across the ocean, as the dark pit from which we mount up into daylight—such, and less than such, when you have once felt a Father’s mercy and tasted a Father’s love, will all this world seem to you.

J. Vaughan, Sermons, 1865.

Worldly Affections Destructive of Love to God.

There are things in the world which, although not actually sinful in themselves, do nevertheless so check the love of God in us as to stifle and destroy it. They will, by a most subtle but inevitable effect, stifle the pure and single love of our hearts towards God, and that in many ways. For, in the first place, they actually turn away the affections of the heart from God. Love of worldly things plainly defrauds Him of our loyalty, and checks, if it does not absolutely thrust our love to Him out of our hearts. And, in the next place, it impoverishes, so to speak, the whole character of the mind. Even the religious affections which remain undiverted are weakened and lowered in their quality. They are like the thin fruits of an exhausted soil. Consider somewhat more closely the particular consequences of this love of the world.

I. It brings a dulness over the whole of a man’s soul. To stand apart from the throng of earthly things and to let them hurry by as they will and whither they will is the only sure way to calmness and clearness in the spiritual life. It is by living much alone with God, by casting off the burden of things not needful to our inner life, by narrowing our toils and our wishes to the necessities of our actual lot, that we become familiar with the world unseen.

II. As we grow to be attached to the things that are in the world, there comes over us what I may call a vulnerableness of mind. We lay ourselves open on just so many sides as we have objects of desire. We give hostages to this changeful world, and we are ever either losing them or trembling lest they be wrested from us. Every earthly fondness is an ambush for the solicitations of the wicked one. We can with great care in due season disentangle ourselves from all needless hindrances. The rest will be no let to the love of God. All pure loves may dwell under its shadow. Only we must not suffer them to shoot above and to overcast it, for the love of God will not grow in the shade of any worldly affection. Above all, let us pray Him to shed abroad in our hearts more and more of His love, that is, a fuller and deeper sense of His exceeding love towards us.

H. E. Manning, Sermons, vol. i., p. 62.

Reference: 1Jn 2:15.—E. J. Hardy, Faint yet Pursuing, p. 222.

1Jn 2:15

The World and the Father.

I. While St. John looks encouragingly and hopefully on the young men, while he sees in them the strength of the time that is as well as of the time that is to come, he is also fully alive himself, and he wishes them to be alive, to the danger of their new position. They may forget their heavenly Father’s house, just as any child may forget his earthly father’s house. And the cause will be the same. The attractions of the outward world, the attractions of the things that are in this world—these are likely to put a great chasm between one period of their life and another; these may cause that the love of the Father shall not be in them. They are to beware of love of the world, because, if it possesses them and overmasters them, they will assuredly lose all sense that they ever did belong to a Father, and that they are still His children. The Father’s love must prevail over this, or it will drive the Father’s love out of us. The Father’s love to the world which He has created is never absent from the Apostle’s mind; he does not wish it to be ever absent from the minds of the young men to whom he is writing. If they keep up the recollection of it, they will in new circumstances and amidst new trials retain the freshness of their childish feelings; the home and the family will be dearer to them than ever.

II. Here, then, are good reasons why the young men shall not love the world, neither the things that are in the world. For if they do, (1) their strength will forsake them; they will give up the power that is in them to the things on which the power is to be exerted; they will be ruled by that which they are meant to rule. (2) Next, they will not have any real insight into these things or sympathy with them. Those who love the world, those who surrender themselves to it, never understand it, never, in the best sense, enjoy it; they are too much on the level of it—yes, too much below the level of it, for they look up to it, they depend upon it—to be capable of contemplating it and of appreciating what is most exquisite in it "He that doeth the will of God abideth for ever." He has attached himself to the unchangeable, the eternal; he belongs to an order which cannot disappear. It is the order of Him whose children we are; of Him who created the world and all that is in it; of Him who loved the world, and sent His Son into it to claim it as His.

F. D. Maurice, The Epistles of St. John, p. 117.

References: 1Jn 2:16, 1Jn 2:17.—W. J. Dawson, Christian World Pulpit, vol. xxxii., p. 406; J. Keble, Sermons from Septuagesima to Ash Wednesday, p. 230.

1Jn 2:17

The Apostle draws a contrast, and bids us choose which of two things we prefer. "The world," he says, "passeth away, and the lust thereof"; at its best it is but for a moment; "but he that doeth the will of God," hard though it may be at the time, "abideth for ever."

I. Now the world, so far as it is summed up in man, may be roughly divided into three spheres: one of those who act, one of those who think, and one of those who enjoy. In the first sphere, love of power is the dominant idea; and, worked out to its grandest result, it is embodied in empire. In the second, love of knowledge is the supreme attraction; and here we meet men of letters. In the third, the end of life is represented by the rich man centred in Christ’s parable: "Soul, take thine ease, eat, drink, and be merry," and here for pleasure we can find a name. The Apostle tells us that in each and all of those spheres "the world passeth away, and the lust thereof," and sooner or later we shall find it out. "The world passeth away." Men cease to care for it even before they are done with it; for it cannot satisfy the nature that was made by God, and they in time discover it.

II. God desires and proposes three main things for us: duty, goodness, and truth. Duty means our filling the place and doing the work assigned to us, whether it be of kings or of peasants. Not to be happy, but to be good, is the true aim of an enlightened conscience; and often the goodness comes through the lost happiness, because happiness rests on circumstances, and goodness on discipline. We shall live if we do the will of God—live, not only there, but here; live, not only in eternity, but in time; live though we be dead, and buried, and forgotten. This is completed immortality: to abide everlastingly first in the life and fruition of God, with whom, in His life, and truth, and energy, and holiness, we are joined already in a completed and mystic union; and when those truthful seeds of goodness are wafted over the spaces of the ages from our poor lips and lives, they will ripen in a kindly soil into eternal life.

Bishop Thorold, Christian World Pulpit, vol. xv., p. 65.

Obedience the Only Reality.

In a certain sense, all things, the most shadowy and fleeting—the frosts, and dews, and mists of heaven—are real. Every light which falls from the upper air, every reflection of its brightness toward heaven again, is a reality. It is a creature of God, and is here in His world fulfilling His word. But these things we are wont to take as symbols and parables of unreality, and that because they are changeful and transitory. It is clear, then, that when we speak of reality we mean things that have in them the germ of an abiding life. In strictness of speech we can call nothing real which is not eternal. Now it is in this sense that I say the only reality in the world is a will obedient to the will of God.

I. It is plain that the only reality in this visible world is man. Of all things that have life without a reasonable soul, we know no more than that they perish. Nothing survives but the mass of human life, and that not blended as before, but each as several and apart as if none lived before God but he only. And thus it is that all that is real in the world is ever passing out of it—tarrying for a while in the midst of shadows and reflections and then, as it were, melting out of sight.

II. Again, as the only reality in the world is man, so the only reality in man is his spiritual life. Nothing of all we have and are in this world save only our spiritual life, and that which is impressed upon it and blended with it, shall we carry into the world unseen. The aim of our life ought then to be to partake of the eternal obedience. Nothing else is worth our living for. "The world passeth away, and the lust thereof." It is confounded at its own perpetual changes; it sees that none of its schemes abide, that it daily grows more weary of toiling and more transient in its toils. All men are conscious of this. They crave after something through which they may submit themselves to the realities of the eternal world. And for this end was the visible Church ordained. To meet the yearnings of our baffled hearts, it stands in the earth as a symbol of the everlasting; under the veil of its material sacraments are the powers of an endless life; its unity and order are the expression of heavenly things, its worship of an eternal homage. Blessed are they that dwell within its hallowed precinct, shielded from the lures and spells of the world, living in plainness, even in poverty, hid from the gaze of men, in silence and solitude walking with God.

H. E. Manning, Sermons, vol. i., p. 129.

River and Rock.

There are but two things set forth in this text, which is a great and wonderful antithesis between something which is in perpetual flux and passage and something which is permanent. If I might venture to cast the two thoughts into metaphorical form, I should say that here are a river and a rock, the one the sad truth of sense, universally believed and as universally forgotten; the other the glad truth of faith, so little regarded or operative in men’s lives.

I. Note the river, or the sad truth of sense. You observe that there are two things in my text of which this transiency is predicated, the one the world, the other the lust thereof; the one outside us, the other within us. As the original implies even more strongly than in our translation, "the world" is in the act of "passing away." Like the slow travelling of the scenes of some movable panorama, which glide along even as the eye looks upon them, and are concealed behind the side flats before the gaze has taken in the whole picture, so equably, constantly, silently, and therefore unnoticed by us, all is in a state of motion. There is no present time. Even whilst we name the moment it dies. The drop hangs for an instant on the verge, gleaming in the sunlight, and then falls into the gloomy abyss that silently sucks up years and centuries. There is no present, but all is movement. If a man has anchored himself to that which has no perpetual stay, so long as the cable holds, he follows the fate of the thing to which he has pinned himself; and if it perish, he perishes, in a very profound sense, with it. If you trust to the leaky vessel, when the water rises in it it will drown you, and you will go to the bottom with the craft to which you have trusted. If you sink all in the little ship which carries Christ and His fortunes, you will come with Him to the haven. When they build a new house in Rome, they have to dig down through sometimes sixty or a hundred feet of rubbish that runs like water, the ruins of old temples and palaces, once occupied by men in the same flush of life in which we are now. We, too, have to dig down through ruins, until we get to rock, and build there, and build securely. Withdraw your affections, and your thoughts, and your desires from the fleeting, and fix them on the permanent. If a captain takes anything but the pole-star for his fixed point, he will lose his reckoning, and his ship will be on the reefs; if we take anything but God for our supreme delight and desire, we shall perish.

II. The rock, or the glad truth of faith. Obedience to God’s will is the permanent element in human life. Whosoever humbly and trustfully seeks to mould his will after the Divine will, and to bring God’s will into practice in his doings—that man has pierced through the shadows and grasped the substance, partakes of the immortality which he adores and serves. Himself shall live for ever in the true life, which is blessedness. His deeds shall live for ever when all that lifted itself in opposition to the Divine will shall be crushed and annihilated.

A. Maclaren, The God of the Amen, p. 248.

References: 1Jn 2:17.—T. Binney, Christian World Pulpit, vol. v., p. 129; J. Greenfield, Ibid., vol. xiii., p. 325; Dean Bradley, Ibid., vol. xxiv., p. 17; A. Legge, Ibid., vol. xxix., p. 120; A. Raleigh, The Little Sanctuary, p. 157.

1Jn 2:18

The Dispensations.

Consider the leading dispensations under which mankind has been placed.

I. A single arbitrary restriction, issued merely as a test of obedience, was the first of them.

II. The dispensation of experienced punishment on the part of the parent, of ancestral precept on the part of the children, next began and ran its course.

III. An additional dispensation was instituted in the announcement of the Deluge to the patriarch Noah and the direction associated with it to commence the building of the Ark.

IV. In the next dispensation human law was instituted and sanctioned by Heaven. It was the dispensation of the magistrate.

V. It was succeeded by the dispensation of Divine law, promulgated with the most awful solemnity and having annexed to it the most tremendous sanctions.

VI. With Samuel and the succession of prophets commenced a new era, about three hundred and fifty years after the giving of the law.

VII. The final dispensation was now at hand. The great Deliverer appeared, and revealed a wholly new arrangement, under which and in virtue of which God would henceforth deal with man. The new light which had fallen from heaven upon a benighted and lost world may be reduced to three particulars: (1) perfect absolution from the guilt of past sin; (2) a communication of Divine strength through outward means; (3) a perfect and explicit law, embodying the purest morality which it is possible to conceive.

E. M. Goulburn, Occasional Sermons, p. 285.

1Jn 2:18-23

The Last Time; the Christ; the Antichrist; the Chrism.

I. The Apostles said that a new age was at hand, the universal age, the age of the Son of man, which would be preceded by a great crisis that would shake not earth only, but heaven, not that only which belonged to time and the condition of man as related to time, but also all that belonged to the spiritual world and to man’s relations with it. They said that this shaking would be that it might be seen what there was that could not be shaken, which must abide. I cannot tell what physical changes St. John or the other Apostles may have looked for. That they did not anticipate the passing away of the earth, what we call the destruction of the earth, is clear from this: that the new kingdom they spoke of was to be a kingdom on earth as well as a kingdom of heaven. But their belief that such a kingdom had been set up, and would make its power felt as soon as the old nation was scattered, has, I think, been abundantly verified by fact. I do not see how we can understand modern history properly till we accept that belief.

II. Our Lord had clearly intimated in His last discourse to the disciples that before the end came false Christs should arise and should deceive many. "These antichrists," St. John says, "have gone out from us, because they were not of us." We can understand very well what he means by the facts of Church history. The belief in spiritual powers was strong in that age. The Gospel strengthened and deepened it, but it existed before the Gospel. Many of those who joined the Church exulted in the gifts for their own sake, in the inspiration for its own sake. These became enchanters and impostors of the worst kind. Their chrism or anointing was to set them in high places; Christ’s made Him the Servant of all. "But," continues the Apostle, in words which have surprised many, "ye have an unction from the Holy One, and ye know all things." If they believed, they had God’s Holy Spirit; these antichrists would not, could not, deceive them. They might be deceived in their interpretation of a book: their intellects might fail to discern the force of sentences; but if they were simple and childlike, if they yielded to the guidance of the Spirit, who was to make them simple and childlike, they would not be deceived about a man, they would know whether he was true or a liar.

F. D. Maurice, The Epistles of St. John, p. 134.

1Jn 2:23

The Place of the Doctrine of the Father, the Son, and the Spirit in Christian Ethics.

I. St. John is especially occupied throughout his Gospel in setting forth the ground and principle of the obedience of the Son. It is filial obedience. It is the obedience of a Son to a Father, in whom He delights, and who delights in Him. And so He reveals the Father. And the Apostles, receiving Him as the Christ, learnt from Him not to think of the Godhead as self-willed power or sovereignty. They thought of a Father and a Son. They could not see the will of the Father except in the submission of the Son. They were Jews; they had a greater horror of dividing the Godhead, of setting up two gods, than any of their countrymen had. But it was precisely this belief in the unity of the Father and the Son which kept them from dividing the Godhead.

II. St. John believed that Jesus, being the Son of God and the Son of man, was the real High-priest of the universe; that He had received the true anointing, the Divine Spirit of His Father; that this Spirit had not been poured on Him alone, but had run down to the skirts of His garments; that He was raised on high that men on earth might be filled with it. Because this Spirit of Christ, the Anointed One, was present with them, because God had promised that it should be renewed in them day by day, as the dew fell every day upon the hills, therefore they could as brethren dwell in unity; therefore the Church could live on amidst all the powers, seen and unseen, which were threatening to destroy it. When was there less of that dwelling together in unity which the Psalmist pronounced to be so good and comely than in our time? And surely all the arguments and arrangements in the universe will not bring it one whit nearer to us. We shall become more and more separate, each man will shut himself up more closely in his own notions, conceits, and selfish pursuits, until we all own that we require the Spirit of God, of unity, to keep us one. Then we shall find that He who has breathed into our nostrils the breath of life does not deny us this more needful breath, this deeper life.

F. D. Maurice, The Epistles of St. John, p. 152.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

1 John Chapter 2

If, on the other hand, we have even committed sin and all, being judged according to the light, is confessed (so that the will no longer takes part in it, the pride of that will being broken down), He is faithful and just to forgive us, and to cleanse us from all iniquity. If we say that we have not sinned [6] (as a general truth), it shews not only that the truth is not in us, but we make God a liar; His word is not in us, for He says that all have sinned. There are the three things: we lie; the truth is not in us; we make God a liar. It is this fellowship with God in the light which, in practical daily Christian life, inseparably connects forgiveness, and the present sense of it by faith, and purity of heart.

Thus we see the Christian position (1Jn 2:7); and then the things which, in three different ways, are opposed to the truth-to communion with God in life.

The apostle wrote that which relates to the communion with the Father and the Son, in order that their joy might be full

That which he wrote according to the revelation of the nature of God, which he had received from Him who was the life from heaven, was in order that they should not sin. But to say this is to suppose that they might sin. Not that it is necessary they should do so; for the presence of sin in the flesh by no means obliges us to walk after the flesh. But if it should take place, there is provision made by grace, in order that grace may act, and that we may be neither condemned, nor brought again under the law.

We have an Advocate with the Father, One who carries on our cause for us on high. Now this is not in order to obtain righteousness, nor again to wash our sins away. All that has been done. Divine righteousness has placed us in the light, even as God Himself is in the light. But communion is interrupted, if even levity of thought finds place in our heart; for it is of the flesh and the flesh has no communion with God. When communion is interrupted, when we have sinned (not when we have repented, for it is His intercession that leads to repentance), Christ intercedes for us. Righteousness is always present-our righteousness-”Jesus Christ the Righteous.” Therefore, neither the righteousness nor the value of the propitiation for sin being changed, grace acts (one may say, acts necessarily) in virtue of that righteousness, and of that blood which is before God -acts, on the intercession of Christ who never forgets us, in order to bring us back to communion by means of repentance. Thus, while yet on earth, before Peter had committed the sin, He prayed for him; at the given moment He looks on him, and Peter repents and weeps bitterly for his offence. Afterwards the Lord does all that is necessary to make Peter judge the root itself of the sin; but all is grace.

It is the same in our case. Divine righteousness abides-the immutable foundation of our relationships with God, established on the blood of Christ. When communion, which exists only in the light, is interrupted, the intercession of Christ, available by virtue of His blood (for propitiation for the sin has also been made), restores the soul that it may still again enjoy communion with God according to the light, into which righteousness has introduced it. [7] This propitiation is made for the whole world, not for the Jews only, nor to the exclusion of any one at all; but for the whole world, God in His moral nature having been fully glorified by the death of Christ.

These three capital points-or, if you will, two capital points, and the third, namely, advocacy, which is supplementary-form the introduction, the doctrine of the epistle. All the rest is an experimental application of that which this part contains: namely, first (life being given), communion with the Father and the Son; second, the nature of God, light, which manifests the falsehood of all pretension to communion with the light, if the walk be in darkness; and third, seeing that sin is in us and that we may fail although we are cleansed before God so as to enjoy the light, the advocacy which Jesus Christ the righteous can always exercise before God, on the ground of the righteousness which is ever in His presence, and the blood which is shed for our sins, in order to restore our communion, when we have lost it by our guilty negligence.

The Spirit-now proceeds to develop the characteristics of this divine life.

Now we are sanctified unto the obedience of Jesus Christ, that is to say, to obey on the same principles as those on which He obeyed; where His Father’s will was the motive as well as the rule of action. It is the obedience of a life to which it was meat and drink to do the will of God: not as under the law, in order to obtain life. The life of Jesus Christ was a life of obedience, in which He enjoyed the love of His Father perfectly, tested in all things and so proved perfect. His words, His commandments, were the expression of that life; they direct that life in us, and ought to exercise all the authority over us of Him who pronounced them.

The law promised life to those who obeyed it. Christ is the life. This life has been imparted to us -to believers. Therefore, the words which were the expression of that life, in its perfection in Jesus, direct and guide it in us according to that perfection. Besides this, it has authority over us. His commandments are its expression. We have therefore to obey, and to walk as He walked-the two forms of practical life. It is not enough to walk well: we must obey, for there is authority. This is the essential principle of a right walk. On the other hand, the obedience of the Christian-as is evident by that of Christ Himself -is not that which we often think. We call a child obedient, who, having a will of his own, submits himself at onc e when the authority of the parent intervenes to prevent his accomplishing it. But Christ never obeyed in this way. He came to do the will of God. Obedience was His mode of being. His Father’s will was the motive, and, with the love that was never separate from it, the only motive of His every act and every impulse. This is obedience properly called Christian. It is a new life which delights in doing the will of Christ, acknowledging His entire authority over it. We reckon ourselves to be dead to everything else; we are alive unto God, we are not our own. We only know Christ inasmuch as we are living by His life; for the flesh does not know Him, and cannot understand His life.

Now, that life is obedience: therefore he who says, “I know him,” and does not observe His commandments, is a liar, and the truth is not in him. It does not say here, “he deceives himself,” for it is very possible that he is not self-deceived, as in the other case of fancied communion; for here the will is in action, and a man knows it, if he will confess it. But the reality is not there; he is a liar, and the truth in the knowledge of Jesus, which he professes, is not in him.

There are two remarks to be made here. First, that the apostle takes things always as they are in themselves in an abstract way, without the modifications that are occasioned by other things, in the midst of which, or in relation with which, the former are found. Second, that the chain of consequences which the apostle deduces is not that of outward reasoning, the force of which is consequently on the surface of the argument itself. He reasons from a great inward principle, so that one does not see the force of the argument unless one knows the fact, and even the scope, of that principle; and, in particular, that which the life of God is in its nature, in its character, and in its action. But, without possessing it, we do not and cannot understand anything about it. There is indeed, the authority of the apostle and of the word to tell us that the thing is so, and that is sufficient. But the links of his discourse will not be understood without the possession of the life which interprets what he says, and which is itself interpreted by that which he says.

I return to the text. “Whoso keepeth his word, in him verily is the love of God perfected.” It is in this way that we are conscious that we know Him. His “word” has rather a wider sense than His “commandments.” That is to say, while it equally implies obedience, the word is less outward. “Commandments” are here details of the divine life. His “word” contains its whole expression-the spirit of that life.[8] It is universal and absolute.

Now this life is the divine life manifested in Jesus, and which is imparted to us. Have we seen it in Christ ? Do we doubt that this is love; that the love of God has been manifested in it? If then I keep His word; if the scope and meaning of the life which that word expresses is thus understood and realised, the love of God is perfect in me. The apostle, as we have seen, always speaks abstractedly. If in fact at any given moment I do not observe the word, in that point I do not realise His love; happy intercourse with God is interrupted. But so far as I am moved and governed absolutely by His word, His love is completely realised in me; for His word expresses what He is, and I am keeping it. This is the intelligent communion with His nature in its fullness, a nature in which I participate; so that I know that He is perfect love, I am filled with it, and this shews itself in my ways: for that word is the perfect expression of Himself.[9] Consequently we know thus that we are in Him, for we realise that which He is in the communion of His nature. Now if we say that we abide in Him, it is evident, from what we have now seen in the instruction the apostle gives us, that we ought to walk as He walked. Our walk is the practical expression of our life; and this life is Christ known in His word. And since it is by His word, we who possess this life are under an intelligent responsibility to follow it; that is to say, to walk as He walked. For that word is the expression of His life.

Obedience then, as obedience, is thus far the moral characteristic of the life of Christ in us. But it is proof of that which, in Christianity, is inseparable from the life of Christ in us: we are in Him. (Compare Joh 14:29) We know, not merely that we know Him, but that we are in Him. The enjoyment of the perfect love of God in the path of obedience, gives us by the Holy Ghost the consciousness that we are in Him. But if I am in Him, I cannot indeed be what He was, for He was without sin; but I ought to walk as He walked. Thus I know I am in Him. But if I make profession to abide in Him, my heart and spirit to be wholly there, I ought to walk as He walked. Obedience as a principle, and through keeping His word, and so the love of God perfected in me knowing that I am in Him, are the formative principles and character of our life.

In 1Jn 2:7-8 the two forms of the rule of this life are presented-forms which, moreover, answer to the two principles which we have just announced. It is not a new commandment which the apostle writes unto them but an old one; it is the word of Christ from the beginning. Were it not so, were it in this sense new, so much the worse for him who set it forth, for it would no longer be the expression of the perfect life of Christ Himself, but some other thing, or a falsification of that which Christ had set forth This corresponds with the first principle, that is, obedience to commandments, to the commandments of Christ. What He said was the expression of what He was. He could command that they should love one another as He had loved them. Compare the Beatitudes.

In another sense it was a new commandment: for (by the power of the Spirit of Christ, being united to Him and drawing our life from Him) the Spirit of God manifested the effect of this life by revealing a glorified Christ in a new way. And now it was not only a commandment, but as the thing itself was true in Christ, it was so in His own as partakers of His nature and in Him; He also in them.

By this revelation, and by the presence of the Holy Ghost, the darkness disappeared, [10] passed away, and in fact the true light shone. There will be no different light in heaven: only then the light will be publicly displayed in glory without a cloud.

Verse 9. The life as in John i. 4, is now found to be the light of men, only the brighter for faith that Christ is gone, for it is through the rent veil it shines most brightly. We have had the pretension to know Him discussed-to be in Him; now that of being in the light, and this before the Spirit of God applies in detail the qualities of this life, as a proof of its existence to the heart, in answer to seducers who sought to terrify them by new notions, as though Christians were not really in possession of life, and, with life, of the Father and the Son. The true light now shines. And this light is God; it is the divine nature; and, as that which was a means of judging the seducers themselves, he brings out another quality connected with our being in the light, that is with God fully revealed. Christ was it in the world. We are set to be it, in that we are born of God. And one who has this nature loves his brother; for is not God love? Has not Christ loved us, not being ashamed to call us brethren? Can I have His life and His nature, if I do not love the brethren? No. I am then walking in darkness; I have no light on my path. He who loves his brother dwells in the light; the nature of God acts in him; and he dwells in the bright spiritual intelligence of that life, in the presence and in the communion of God. If any one hates, it is evident that he has not divine light. With feelings according to a nature opposed to God, how can it be pretended that he is in the light?

Moreover, there is no occasion of stumbling in one who loves, for he walks according to divine light. There is nothing in him which causes another to stumble, for the revelation of the nature of God in grace will assuredly not do so: and it is this which is manifested in him who loves his brother.[11] This closes as an introductory statement the first part of the Epistle. It contains in the former half, the privileged place of Christians, the message giving us the truth of our state here, and the provision for failure: that ends with 1Jn 2:2; in the second half, the proofs the Christian has of the true possession of the privilege according to the message giving obedience, and love of the brethren, knowing Christ, being in Christ, enjoying the perfect love of God, abiding in Him, being in the light, forming the condition which is thus proved.

Having established the two great principles, obedience and love, as proofs of the possession of the divine nature, of Christ known as life, and of our abiding in Him, the apostle goes on to address Christians personally and to shew us the position, on the ground of grace, in three different degrees of ripeness. This parenthetical but most important address we will now consider.

He begins by calling all the Christians to whom he was writing, “children,” a term of affection in the loving and aged apostle. And as he writes to them (chap.2:1) in order that they should not sin, so he writes also because all their sins were forgiven for Jesus’ name’s sake. This was the assured condition of all Christians: that which God had granted them in giving them faith, that they might glorify Him He allows no doubt as to the fact of their being pardoned. He writes to them because they are so.

We next find three classes of Christians: fathers, young men, and babes. He addresses them each twice, fathers, young men, babes (1Jn 2:13) fathers, in the first half of 1Jn 2:14; young men, from the second half, to the end of 1Jn 2:17; and babes from 1Jn 2:18 to the end of 1Jn 2:27. In 1Jn 2:28 he returns to all Christians under the name of “children”.

That which characterises fathers in Christ is that they have known Him who is from the beginning, that is, Christ. This is all that he has to say about them. All had resulted in that. He only repeats the same thing again, when, changing his form of expression, he begins anew with these three classes. The fathers have known Christ. This is the result of all Christian experience. The flesh is judged, discerned, wherever it has mixed itself with Christ in our feelings: it is recognised, experimentally, as having no value; and, as the result of experience, Christ stands alone, free from all alloy. They have learnt to distinguish that which has only the appearance of good. They are not occupied with experience-that would be being occupied with self, with one’s own heart. All that has passed away; and Christ alone remains as our portion, unmingled with aught besides, even as He gave Himself to us.

Moreover He is much better known; they have experienced what He is in so many details, whether of joy in communion with Him, or in the consciousness of weakness, or in the realisation of His faithfulness, of the riches of His grace, of His adaptation to our need, of His love, and in the revelation of His own fullness; so that they are able now to say, “I know whom I have believed. “Attachment to Himself characterises them. Such is the character of “fathers” in Christ.

“Young men” are the second class. They are distinguished by spiritual strength in conflict: the energy of faith. They have overcome the wicked one. For he speaks of what their character is as in Christ. Conflict they have as such, but the strength of Christ manifested in them.

The third class is “babes” These know the Father. We see here that the Spirit of adoption and of liberty characterises the youngest child in the faith of Christ, that it is not the result of progress. It is the commencement. We possess it because we are Christians and it is ever the distinguishing mark of beginners. The others do not lose it, but other things distinguish them.

In again addressing these three classes of Christians the apostle, as we have seen, has only to repeat that which he at first said with regard to the fathers. It is the result of Christian life. In the case of the young men he develops his idea and adds some exhortations. “Ye are strong,” he says, “and the word of God abideth in you”-an important characteristic. The word is the revelation of God, and the application of Christ, to the heart, so that we have thus the motives which form and govern it, and a testimony founded on the state of the heart, and on convictions which have a divine power in us. It is the sword of the Spirit in our relations with the world. We have been ourselves formed by those things to which we bear testimony in our relations with the world, and those things are in us according to the power of the word of God. The wicked one is thus overcome; for he has only the world to present to our lusts: and the word abiding, in us keeps us in an altogether different sphere of thought in which a different nature is enlightened and strengthened by divine communications. The tendency of the young man is toward the world: the ardour of his nature, and the vigour of his age, tend to draw him away on that side. He has to guard against this by separating himself entirely from the world and the things that are in it; because, if any one love the world, the love of the Father is not in him, for those things do not come from the Father. He has a world of his own, of which Christ is the centre and glory. The lusts of the flesh, the lust of the eyes, and the pride of life- these are the things that are in the world and that characterise it. There are really no other motives besides these in the world. Now these things are not of the Father.

The Father is the source of all that is according to His own heart-every grace, every spiritual gift, the glory, the heavenly holiness of all that was manifested in Christ Jesus, and that will be-all the world of glory to come, of which Christ is the centre. And all this had only the cross for its portion here below. But the apostle is speaking here of the source; and assuredly the Father is not the source of those other things.

Now the world passes away; but he who does the will of God, he who, in going through this world, takes for his guide, not the desires of nature, but the will of God-a will which is according to His nature and which expresses it-such a one shall abide for ever according to the nature and the will that he has followed after.

We shall find that the world, and the Father with all that is of Him, the flesh and the Spirit, the Son and the devil, are put respectively in opposition. Things are spoken of in their source and moral nature, the principles that act in us and that characterise our existence and our position, and the two agents in good and evil that are opposed to each other, without (thanks be to God!) any uncertainty as to the issue of the conflict; for the weakness of Christ, in death, is stronger than the strength of Satan. He has no power against that which is perfect. Christ came that He might destroy the works of the devil.

To the babes the apostle speaks principally of the dangers to which they were exposed from seducers. He warns them with tender affection, reminding them at the same time that all the sources of intelligence and strength were open to them and belonged to them. “It is the last time;” not exactly the last days, but the season which had the final character that belonged to the dealings of God with this world. The Antichrist was to come, and already there were many antichrists: by this it might be known it was the last time. It was not merely sin, nor the transgression of the law; but, Christ having already been manifested, and being now absent and hidden from the world, there was a formal opposition to the especial revelation that had been made. It was not a vague and ignorant unbelief; it took a definite shape as having a will directed against Jesus. They might for instance believe all that a Jew believed, as it was revealed in the word, but as to the testimony of God by Jesus Christ they opposed it. They would not own Him to be the Christ; they denied the Father and the Son. This, as to religious profession, is the true character of the Antichrist. He may indeed believe or pretend to believe, that there shall be a Christ; yea, set himself up to be it. But the two aspects of Christianity (that which, on the one hand, regards the accomplishment in the Person of Jesus of the promises made to the Jew; and, on the other hand, the heavenly and eternal blessings presented in the revelation of the Father by the Son), this the Antichrist does not accept. That which characterises him as Antichrist is that he denies the Father and the Son. To deny that Jesus is the Christ is indeed the Jewish disbelief that forms part of his character. That which gives him the character of Antichrist is that he denies the foundation of Christianity. He is a liar in that he denies Jesus to be the Christ; consequently it is the work of the father of lies. But all the unbelieving Jews had done as much without being Antichrist. To deny the Father and the Son characterises him.

But there is something more. These antichrists came out from among the Christians. There was apostacy. Not that they were really Christians, but they had been among the Christians and had come out from them. (How instructive for our days also is this Epistle!) It was thus made manifest that they were not truly of the flock of Christ. All this had a tendency to shake the faith of babes in Christ. The apostle endeavours to strengthen them. There were two means of confirming their faith, which also inspired the apostle with confidence. First, they had the unction of the Holy One; secondly, that which was from the beginning, was the touchstone for all new doctrine, and they already possessed that which was from the beginning.

The indwelling of the Holy Ghost as an unction and spiritual intelligence in them, and the truth which they had received at the beginning-the perfect revelation of Christ-these were the safe guards against seducers and seductions. All heresy and all error and corruption will be found to strike at the first and divine revelation of the truth, if the unction of the Holy One is in us to judge them. Now this unction is the portion of even the youngest babes in Christ, and they ought to be encouraged to realise it, however tenderly they may be cared for as they were here by the apostle.

What important truths we discover here for ourselves! The last time already manifested, so that we have to be on our guard against seducers-persons moreover issuing from the bosom of Christianity.

The character of this Antichrist is that he denies the Father and the Son. Unbelief in its Jewish form is also again manifested: owning that there is a Christ, but denying that Jesus is He. Our security against these seductions is the unction from the Holy one- the Holy Ghost, but in especial connection with the holiness of God, which enables us to see clearly into the truth (another characteristic of the Spirit); and, secondly, that that abide in us which we have heard from the beginning. It is this evidently which we have in the written word. “Development,’’ note it well, is not that which we have from the beginning. By its very name it sins radically against the safeguard pointed out by the apostle. That which the church has taught, as development of the truth, whencesoever she may have received it, is not that which has been heard from the beginning.

There is another point indicated here by the apostle that ought to be noticed. People might pretend by giving God in a vague way the name of Father, that they possessed Him without the true possession of the Son, Jesus Christ. This cannot be. He who has not the Son has not the Father. It is by Him that the Father is revealed, in Him that the Father is known.

If the truth that we have received from the beginning abides in us, we abide in the Son and in the Father; for this truth is the revelation of the Son and is revealed by the Son, who is the truth. It is living truth if it abides in us; thus, by possessing it, we possess the Son, and in the Son, the Father also. We abide in it, and thereby we have eternal life. (Compare Joh 17:3)

Now the apostle had happy confidence that the unction which they had received of Him abode in them, so that they needed not to be taught of others, for this same unction taught them with respect to all things. It was the truth, for it was the Holy Ghost Himself acting in the word, which was the revelation of the truth of Jesus Himself, and there was no lie in it. Thus should they abide in Him according to that which it had taught them.

Observe also, here, that the effect of this teaching by the unction from on high is twofold with regard to the discernment of the truth. They knew that no lie was of the truth; possessing this truth from God, that which was not it was a lie. They knew that this unction which taught them of all things was the truth, and that there was no lie in it. The unction taught them all things, that is to say, all the truth, as truth of God. Therefore that which was not it was a lie, and there was no lie in the unction. Thus the sheep hear the voice of the good Shepherd; if another calls them, it is not His voice, and that is enough. They fear it and fly from it, because they do not know it.

With 1Jn 2:27 ends the second series of exhortations to the three classes. The apostle begins again with the whole body of Christians (1Jn 2:28). This verse appears to me to correspond with verse 8 of the Second Epistle (2Jn 1:8), and with chapter 3 of the First Epistle to the Corinthians.

The apostle, having ended his address to those who were all in the communion of the Father, applies the essential principles of the divine life, of the divine nature as manifested in Christ, to test those who claimed participation in it; not in order to make the believer doubt, but for the rejection of that which was false. I say, “not to make the believer doubt;” for the apostle speaks of his position, and of the position of those to whom he was writing, with the most perfect assurance. (1Jn 3:1-2) [12] He had spoken, in recommencement at 1Jn 2:28, of the appearing of Jesus. This introduces the Lord in the full revelation of His character, and gives rise to the scrutiny of the pretensions of those who called themselves by His name. There are two proofs which belong essentially to the divine life, and a third which is accessory as privilege: righteousness or obedience, and love, and the presence of the Holy Ghost.

Righteousness is not in the flesh. If therefore it is really found in any one, he is born of Him, he derives his nature from and in Christ. We may remark, that it is righteousness as it was manifested in Jesus; for it is because we know that He is righteous, that we know that “he who doeth righteousness is born of him.” It is the same nature demonstrated by the same fruits.

Footnotes for 1 John Chapter 2

6: When speaking of sin, the apostle speaks in the present tense, “we have”: when speaking of sinning, he speaks in the past. He does not take for granted we are going on doing it. It has been a question whether the apostle speaks of first coming to the Lord, or subsequent failures. I answer, he speaks in an abstract and absolute way: confession brings through grace forgiveness. If it is our first coming to God, it is forgiveness, it is in the full and absolute sense. I am forgiven with God: He remembers my sins no more. If it is subsequent failure, honesty of heart always confesses, then it is forgiveness as regards the government of God, and the present condition and relationship of my soul with Him. But the apostle, as everywhere, speaks absolutely and of the principle.

7: Here the subject is communion, and hence actual failure is spoken of; in the Hebrews, we have seen, it is access to God and we are “perfected for ever,” and priesthood is for mercy and help, not for sins, save the great act of atonement.

8: Fundamentally they are not different. This is affirmed in 1Jn 2:7: “The old commandment is the word which ye have heard from the beginning.” One might say with perfect truth that the commandment is the word of Christ. but I question if it could be said that the word is the commandment. And this makes one conscious of the difference. The contrast of 1Jn 2:4-5 is remarkable, and has its source in the possession, and the intelligent and complete consciousness of the possession, of the divine life, according to the word, or its non-possession. He who says, I know Him, and does not keep His commandments, is a liar, and the truth is not in him; for this truth is only that which the word reveals. And if we live of the nature of which the word of Christ is the expression, and thus by the word know Him, we obey that word. In another aspect, if we are in possession of this life, partakers of the divine nature, the love of God is in us; we have the commandments of Christ, His word, the perfect love of God, a walk according to the walk of Christ, the communication of the life of Christ so that the commandment is true in Him and in us, the walk in the light, the love of our brother. How rich a chain of blessings! The pretensions here spoken of are-to know Christ, to abide in Him, to be in the light. The proof that the first pretension is justified is obedience. Then, if we abide in Christ (which we know by keeping His word), we ought to walk as He walked. That the last pretension is a true one is proved by love to our brother. In the second, the walk is maintained at all the height of the walk of Christ, as our duty: but this walk is not presented as a proof that we abide in Him, that we keep His word. Observe, that it is not said, “We know that we believe “-this is not the question here- but, “We know that we are in him.” Let me add here, that the apostle never uses these proofs, as they are so commonly used, to say, “hereby we doubt.” It is quite certain from 1Jn 2:12-13, that he treats them as all forgiven or he would not have written, and as having the Spirit of adoption-even the youngest and feeblest. Others sought to make them doubt; and he writes that their hearts might be assured before God, that they might not be seduced, into doubting, as if they had not a full Christ and a full Christianity- eternal life. It was the means of keeping and holding fast assurance when they had it, when they might have been shaken, not of obtaining it. They were forgiven, they were sons. When others would make them doubt, he writes that they may be fully assured that they have no reason to doubt.

9: This, I doubt not, is the true meaning of Joh 8:25. “In the principle of my nature, in my being, that which I am saying to you” That which He said was essentially and completely that which He was. That which He was is that which He said. Now it is this life which is imparted to us; but it was the love of God among men and in man. And this life being our life, and the word being kept, His love is realised in us in all its extent.

10: The force of the word is not “has disappeared, passed away.” There is much darkness yet in the, world. As to the, light, it has actually shone.

11: The reader may compare here, with such instruction, what is said in Eph 4:17-32; Eph 5:1-12, where these two names of God, the only ones used to reveal His nature, are also used to shew our path and the true character of the Christian; only according to that which the Holy Ghost gives by Paul-the counsels and work of God in Christ. In John it is more the nature.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

Chapter 7

EXTENT OF THE ATONEMENT

1Jn_2:1-2

Of the Incarnation of the Word, of the whole previous strain of solemn oracular annunciation, there are two great objects. Rightly understood, it at once stimulates and soothes; it supplies inducements to holiness, and yet quiets the accusing heart.

(1) It urges to a pervading holiness in each recurring circumstance of life. "That ye may not sin" is the bold universal language of the morality of God. Men only understand moral teaching when it comes with a series of monographs on the virtues, sobriety, chastity, and the rest. Christianity does not overlook these, but it comes first with all-inclusive principles. The morality of man is like the sculptor working line by line and part by part, partially and successively. The morality of God is like nature, and works in every part of the flower and tree with a sort of ubiquitous presence. "These things write we unto you." No dead letter-a living spirit infuses the lines; there is a deathless principle behind the words which will vitalise and permeate all isolated relations and developments of conduct. "These things write we unto you that ye may not sin."

(2) But further, this announcement also soothes. There may be isolated acts of sin against the whole tenour of the higher and nobler life. There may be, God forbid!- but it may be-some glaring act of inconsistency. In this case the Apostle uses a form of expression which includes himself, "we have," and yet points to Christ, not to himself, "we have an Advocate with the Father, Jesus Christ"-and that in view of His being One who is perfectly and simply righteous; "and He is the propitiation for our sins."

Then, as if suddenly fired by a great thought, St. Johns view broadens over the whole world beyond the limits of the comparatively little group of believers whom his words at that time could reach. The Incarnation and Atonement have been before his soul. The Catholic Church is the correlative of the first, humanity of the second. The Paraclete whom he beheld is ever in relation with, ever turned towards, the Father. His propitiation is, and He is it. It was not simply a fact in history which works on with unexhaustible force. As the Advocate is ever turned towards the Father, so the propitiation lives on with unexhausted life. His intercession is not verbal, temporary, interrupted. The Church, in her best days, never prayed-"Jesus, pray for me!" It is interpretative, continuous, unbroken. In time it is eternally valid, eternally present. In space it extends as far as human need, and therefore takes in every place. "Not for our sins only," but for men universally, "for the whole world." It is implied then in this passage, that Christ was intended as a propitiation for the whole world; and that He is fitted for satisfying all human wants.

(1) Christ was intended for the whole world. Let us see the Divine intention in one incident of the crucifixion. In that are mingling lines of glory and of humiliation. The King of humanity appears with a scarlet camp mantle flung contemptuously over His shoulders; but to the eye of faith it is the purple of empire. He is crowned with the acanthus wreath; but the wreath of mockery is the royalty of our race. He is crucified between two thieves; but His cross is a Judgment Throne, and at His right hand and His left are the two separated worlds of belief and unbelief. All the Evangelists tell us that a superscription, a title of accusation, was written over His cross; two of them add that it was written over Him "in letters of Greek, and Latin, and Hebrew" (or in Hebrew, Greek, Latin). In Hebrew-the sacred tongue of patriarchs and seers, of the nation all whose members were in idea and destination those of whom God said, "My prophets." In Greek-the "musical and golden tongue which gave a soul to the objects of sense and a body to the abstractions of philosophy"; the language, of a people whose mission it was to give a principle of fermentation to all races of mankind, susceptible of those subtle and largely indefinable influences which are called collectively Progress. In Latin-the dialect of a people originally the strongest of all the sons of men. The three languages represent the three races and their ideas-revelation, art, literature; progress, war, and jurisprudence. Beneath the title is the thorn-crowned head of the ideal King of humanity.

Wherever these three tendencies of the human race exist, wherever annunciation can be made in human language, wherever there is a heart to sin, a tongue to speak, an eye to read, the cross has a message. The superscription, "written in Hebrew, Greek, and Latin," is the historical symbol translated into its dogmatic form by St. John -"He is the propitiation for our sins, and not for ours only, but also for the whole world."

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

2:1 In order to live “in the light” (1:5-7), one must confess sin (1:9) and stop sinning. John emphasizes sin in ch 1 in order to make believers despise their sin and avoid it. • if anyone does sin: Believers should repudiate sin, but they should not fear confessing sins to God. • advocate (Greek paraklētos, “one who is called to our side” as comforter or advocate): Christ is our defense attorney, representing us before the Father in heaven (see Rom 8:26-34; cp. John 14:16). • Jesus Christ, the . . . righteous: We, in contrast, are sinful. Because Christ fulfilled the law and paid sin’s penalty for us, he can plead for us on the basis of justice as well as mercy. When God raised Christ from the dead, he accepted once for all Christ’s plea for our acquittal (see Rom 4:23-25). “The righteousness of Christ stands on our side; for God’s righteousness is, in Jesus Christ, ours” (Martin Luther).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Jn 2:1. Τεκνία μου, my little children) The diminutive, used as a mark of love. Now for the first time he names those to whom he writes.—ταῦτα, these things) which follow.—ἵνα μὴ ἁμάρτητε, that ye sin not) μὴ, lest, to be pronounced with emphasis. He fortifies their minds beforehand, lest they should abuse his discourse concerning reconciliation to a license for sinning. There is in this place προθεραπεία, a precautionary warning; and a similar ἐπιθεραπεία,1 an after-qualification of his previous words, ch. 1Jn 5:18, note. All the Divine purposes, words, and judgments, have for their aim to oppose sin, either to prevent its commission, or to destroy it.—ἐάν τις ἁμάρτῃ, if any man sin) and lose the confidence of asking for himself; respecting which, see Joh 16:26.—παράκλητον, an advocate) who pleads our cause, so that the Father may not turn away His love from us.—δίκαιον, the righteous) 1Jn 2:29. Jesus Christ, in the presence of the Father, at His right hand, chiefly from [owing to His] access to Him, having offered a sacrifice for sins, is called The Righteous, Joh 16:10. His righteousness takes away our sin: and it is not itself lessened from this circumstance, that He is the Advocate for sinners: Isa 53:11-12.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Jn_2:1. The apostle had considered, in chap. 1Jn_1:7, the blood of Christ, in 1Jn_1:9 the faithfulness and justice of Godand both in reference to the forgiveness and purification of believers; now he comfortingly points to Christ as the Paraclete, whereby the previous thought now obtains its necessary complement. First, however, he mentions the object of his previous statement.

Τεκνία μου] Similarly chap. 1Jn_3:18; without μου, 1Jn_2:12; 1Jn_2:28, 1Jn_3:7. John chooses this form of address: tum propter aetatem suam, tum propter paternam curam, et affectum (Hornejus). In regard to the verbal form, Lorinus rightly says: diminutiva nomina teneri ac blandientis sunt amoris signa. The Apostle Paul, in Gal_4:19, uses the same form of address, with special reference to the spiritual fatherhood in which he stood toward his readers.

ταῦτα γράφω ὑμῖν] ταῦτα is referred by Bengel to what follows, by Grotius to what follows and what precedes, by most commentators (Lücke, Baumgarten-Crusius, de Wette, Sander, Düsterdieck, Braune), correctly, to the latter only; it refers, however, not merely to the truth expressed in 1Jn_2:6, normerely to the exhortation to self-knowledge and penitence (de Wette) which is contained in the preceding, nor merely to the statement about forgiveness and cleansing; but to the whole in its vivid harmony (Düsterdieck, so also Braune).[76]

ἵνα μὴ ἁμάρτητε] Statement of the object for which the apostle wrote what precedes; the direction which Calvin gives it: ne quis putet eum peccandi licentiam dare, quum de misericordia Dei concionatur, which is also found in Augustin, Bede, Calov, Bengel, Hornejus, Düsterdieck, Ewald, etc., is incorrect, since the sternness of the apostle against sin has already been sharply and definitely expressed, and the context, in which the subject previously was the forgiveness of sin, would not permit such a supposition to arise at all.[77]

ΚΑῚ ἘΆΝ ΤΙς ἉΜΆΡΤῌ] ΚΑΊ is neither = however (Baumgarten-Crusius), nor = sed (Vulg.); it connects as simple copula a new thought with the preceding one. By ἐάΝ the possibility of sinning is admitted; Calvin incorrectly explains it: Conditionalis particula si quis debet in causalem resolvi; nam fieri non potest quin peccemus. Whether it is possible for the Christian not to sin, John does not say. Under the influence of the new spirit of life which is communicated to the believer he cannot sin; but, at the same time, in his internal and external mechanism there lies for him the possibility of sinningand it is this which the apostle has in view. Socinus perverts the idea of the apostle when he interprets: si quis peccat i. e. post Christum agnitum et professionem nominis ipsius adhuc in peccatis manet, necdum resipuit, etc.; for, on the one hand, the true Christian may indeed sin, but cannot remain in his sins; and, on the other hand, Christ is not the παράκλητος for him who remains in his sins. Besser correctly: If any man sinnot with wilful doing of sin, but in spite of the will in his mind, which says no to sin.

παράκλητον ἔχομεν πρὸς τὸν πατέρα] From the 1st pers. plur. it follows that the preceding ΤΙς is used quite generally; the apostle is speaking communicatively, and does not wish himself to be considered excluded.[78] It is unnecessary for the connection of this sentence to supply: let him know that, or: let him comfort himself with the thought that, or any similar expression; for it is precisely through the ἁμαρτάνειν of believers that Christ is induced to be their Paraclete. The verb ἜΧΕΙΝ indicates that Christ belongs to believers.[79]

The word ΠΑΡΆΚΛΗΤΟς has both a general and a special forensic meaning; in the former, in which it is = assister, or helper, it is used in Gospel of Joh_14:16; Joh_14:26; Joh_15:26; Joh_16:7, where the Holy Ghost is so called because by His witness He leads the disciples into all truth; see Meyer on Joh_14:16;[80] here, on the other hand, it is used in its forensic meaning = advocatus, patronus causae, or even more special = intercessor, and is in close connection with the following ἱλασμός, and refers back to the ἀφιέναι and καθαρίζειν of chap. 1Jn_1:9; so that in Christ the typical action of the high priest interceding for the people has reached its complete fulfilment. The idea of the apostle therefore isas almost all commentators recognise[81]the same as is expressed in Rom_8:34 (ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν), in Heb_9:24 (ΕἸΣῆΛΘΕΝ Ὁ ΧΡΙΣΤῸς … ΕἸς … ΤῸΝ ΟὐΡΑΝΌΝ, ΝῦΝ ἘΜΦΑΝΙΣΘῆΝΑΙ Τῷ ΠΡΟΣΏΠῼ ΤΟῦ ΘΕΟῦ ὙΠῈΡ ἩΜῶΝ), and in Heb_7:25.[82]

ΠΡῸς ΤῸΝ ΠΑΤΈΡΑ] ΠΡΌς in the same sense as chap. 1Jn_1:2.

God is called ΠΑΤΉΡ, because the ΠΑΡΆΚΛΗΤΟς is the Son of God, and we also (believing Christians) have become through Him ΤΈΚΝΑ ΤΟῦ ΘΕΟῦ, chap. 1Jn_3:1-2.

ἸΗΣΟῦΝ ΧΡΙΣΤῸΝ ΔΊΚΑΙΟΝ] Christ is the Paraclete, not as the Logos, but as the incarnate Logos, who has shed His αἷμα (chap. 1Jn_1:7) for the atonement,and indeed inasmuch as He is ΔΊΚΑΙΟς; ΔΊΚΑΙΟς is here also neither = lenis et bonus (Grotius), nor = ΔΙΚΑΙῶΝ (see Wolf on this passage); but neither is it = fidelis atque verax, quatenus id praestat quod promisit, se scilicet suis adfuturum (Socinus); according to the usus loquendi, ΔΊΚΑΙΟς could be understood of (judicial) justice (Bede: justus advocatus, injustas causas non suscipit), but then the adjective would have had to be put with ΠΑΡΆΚΛΗΤΟΝ; Ebrard incorrectly explains it = ΔΊΚΑΙΟς ΚΑῚ ΔΙΚΑΙῶΝ; but this explanation is so much the more unwarrantable, as ΔΙΚΑΙΟῦΝ is the very business of the ΠΑΡΆΚΛΗΤΟς; by the epithet ΔΊΚΑΙΟς, Christ is held up before the ἉΜΑΡΤΆΝΟΥΣΙ as one who by His nature is fitted to be the Paraclete of sinners, i.e. as one who perfectly satisfies the will of God; who is just and stainless, and without sin (Luther). Only as the Holy One, in whom the holy ideal of manhood is seen realized, can He intercede for sinners with the heavenly Father (Neander).

[76] Ebrard refers ταῦτα to the two sentences, 1Jn_1:6-10, in which these thoughts, involving an apparent contradiction, are contained(1) That we must by no means walk in darkness, and (2) that we must confess that we have and that we commit sin, and thinks that this apparent contradiction is solved by 1Jn_2:1, in this way, that in contrast to those theoretical statements these two practical conclusions from them are here given, namely, (1) that we are not to sin; (2) that when we have sinned we are to reflect that in Christ we have an Advocate. But against this it is to be observed(1) that by such a changing of theoretical statements into practical precepts the problem mentioned above is really not solved; (2) that the ideas expressed in 1Jn_1:6-7, and in 1Jn_1:8-10, do not stand to one another in the relation of co-ordination, but the idea of 1Jn_1:8-10 is subordinated to that of 1Jn_1:6-7; (3) that it is herewith presupposed that the apostle should have written: καὶ ἵνα εἰδῆτε, ὅτι, ἐάν τις ἁμάρτῃ, παρά κλητον ἔχομεν, which, however, is incorrect, as the advocate-office of Christ is not mentioned in the preceding.

[77] Socinus incorrectly renders ἁμαρτάνειν = manere in peccatis; Löffler even more so = to remain unbaptized.

[78] Augustin: habemus dixit, non habetis; maluit se ponere in numero peccatorum, ut habeat advocatum Christum, quam ponere se pro Christo advocato et inveniri inter damnandos superbos.Socinus thinks that the apostle speaks in the first person, non quod revera ipse esset unus ex illis, qui adhuc peccarent, sed ut melius indicet, id quod affirmat pertinere ad omnes, quibus evangelium annunciatum est; clearly erroneous. Grotius arbitrarily: habet ille advocatum, sed ecclesia habet, quae pro lapso precatur. Preces autem ecclesiae Christus more advocati Deo patri commendat.

[79] Besser: He has made Himself ours, has given our faith an eternally valid claim on Him.

[80] In the fact that in the Gospel of John the Holy Ghost, but here Christ, is called παράκλητος, there is so much the less a contradiction, as in Joh_14:16 it is expressly put: ἄλλον παράκλητον, by which Christ signifies that He Himself is the proper παράκλητος, and the Holy Ghost His substitute.

[81] Ebrard, who here gives the same explanation, explains the expression in the Gospel of John = Comforter, ὅς παρακαλεῖ (more correctly παρακαλεῖται, mid.), according to the Hebrew מְנַחֵם, LXX. Job_16:2; but in this passage it is not παράκλητος, but παρακλήτως, that is used; Hofmanns explanation is also incorrect (Schriftbew. II. 2, p. 15 ff.) = Teacher (comp. Meyer and Hengstenberg on Joh_14:16).

[82] This idea is not, as it might appear, in contradiction with Joh_16:26; for even in this statement a lasting intercession by Christ is indicated, since Christ ascribes the hearing of prayer in His name to Himself (Joh_14:13) as well as to the Father.

REMARK.

How Christ executes His office of Advocate with the Father, John does not say; a dogmatic exposition of it is not in place here, still it is important to mark the chief elements which are the result of the apostles statement. These are the following:1. The Paraclete is Jesus, the glorified Redeemer who is with the Father; therefore neither His divine nature alone, nor His human nature alone, but the Lord in His divine-human personality. 2. The presupposition is the reconciliation of men with God by His blood. 3. His advocacy has reference to believers, who still sin amid their walking in light; and 4. It is a real activity in which He intercedes for His people (that God may manifest in their forgiveness and sanctification His faithfulness and justice) with God, as His (and their) Father. If these points are observed, on the one hand, there is found in the apostolic statement no ground for a materialistic conception, which Calvin opposes in the following words: obiter notandum est, nimis crasse errare eos, qui patris genibus Christum advolvunt, ut pro nobis oret. Tollendae sunt eiusmodi cogitationes, quae coelesti Christi gloriae derogant;but neither, on the other hand, is there any justification for doing away with the idea, as not a few commentators have been guilty of. Even Bede has not kept himself free from it, when he says that the advocacy consists in this, that Christ presents Himself as man to God, and prays for us non voce, sed miseratione, and therefore considers the intercessio, not as an actio realis, but only as an actio interpretativa. But the idea is even more done away with, when the intercession is viewed only as the permanent effect of the redemptive work accomplished by Christ in the giving up of His life to the death, which is no doubt the opinion of Baumgarten-Crusius when he says: The apostles certainly did not think of a special oral intercession, but of an intercession by deed, in His work.[83] Lücke rightly says: The meaning of this form of representation is no other than this, that Jesus Christ also in His δόξα with the Father continues His work of reconciliation. If Christ were not the eternal Paraclete for us with God, His saving and reconciling work would be limited to His earthly life merely, and in so far could not be regarded as eternal and complete; but it is not to the point when he further puts it: Without the eternally active saving and reconciling spirit of Christ, without the πνεῦμα Χριστοῦ, Christ would not be a perfect, a living Christ; for John is not here speaking of the πνεῦμα of Christ, but of the personal Christ Himself. The explanation of de Wette, that the advocacy of Christ is the combination of the idea of the glorified and of the suffering Messiah, is also unsatisfactory, because it changes the objective reality into a subjective representation. Neander rightly says: When Christ is described as the Advocate, this is not to be understood as if only the effects of the work once accomplished by Him were transferred to Himself.

John considers the living Christ as personally operating in His work, as operating in His glorified position with His Father, with the same holy love with which He accomplished His work on earth as a mediation for sinful man. It is by Him in His divine-human personality that the connection between man, saved and reconciled to God by Him, and God as the Father, is always brought about. Comp. also Meyer on Rom_8:34, and Braune in the fundamental dogmatic ideas of the passage.

[83] Similarly Köstlin (p. 61): Christ is the eternal παράκλητος; He does not however, pray the Father, but the sense of His office of Advocate is simply this, that for His sake the Father also loves those who believe on Him. Frommann also (p. 472 ff.) finds in the statement of the apostle only a symbolical form of expression, by which the continuation of the atoning work of Christ in His state of exaltation is indicated.

1Jn_2:1-2 are most closely connected with what immediately precedes, and further determine and conclude it.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Jn 2:1-2 . The Remedy for the Sins of Believers. “My little children, these things I am writing to you in order that ye may not sin. And if any one sin an Advocate have we with the Father Jesus Christ, a righteous One. And He is Himself the propitiation for our sins, and not for ours only but also for the whole world.”

1Jn 2:1 . Observe the sudden change in the Apostle’s manner. His heart is very tender toward his people, and he adopts an affectionate and personal tone: (1) He passes from the formal “we” to “I”. (2) He styles them τεκνία μου , filioli mci, mcine Kindlein his favourite appellation ( cf. 1Jn 2:12 ; 1Jn 2:28 ; 1Jn 3:7 ; 1Jn 3:18 ; 1Jn 4:4 ; 1Jn 5:21 ). Not only was it very suitable on the lips of the aged teacher, but it was a phrase of Jesus ( cf. Joh 13:33 ). St. John had caught the phrase and its spirit. He remembered how the Master had dealt with His disciples, and he would deal with his people after the same fashion and be to them what Jesus had been to himself as gentle and patient.

He assumes this tone because he is about to address a warning to them, and he would fain take the sting out of it and disarm opposition. He foresees the possibility of a two-fold perversion of his teaching: (1) “If we can never in this life be done with sin, why strive after holiness? It is useless; sin is an abiding necessity”. (2) “If escape be so easy, why dread falling into sin? We may sin with light hearts, since we have the blood of Jesus to cleanse us.” “No,” he answers, “I am not writing these things to you either to discourage you in the pursuit of holiness or to embolden you in sinning, but, on the contrary, in order that ( ἵνα ) ye may not sin.” Cf. Aug.: “Lest perchance he should seem to have given impunity to sins, and men should now say to themselves, ‘Let us sin, let us do securely what we will, Christ cleanses us; He is faithful and righteous, He cleanses us from all iniquity,’ he takes from thee evil security and implants useful fear. It is an evil wish of thine to be secure; be anxious. For He is faithful and righteous to forgive us our sins, if thou art always displeasing to thyself and being changed until thou be perfected.” As a physician might say to his patient: “Your trouble is obstinate; the poison is in your blood, and it will take a long time to eradicate it. But I do not tell you this to discourage you or make you careless; no, on the contrary, to make you watchful and diligent in the use of the remedy”; so the Apostle says: “My little children, these things I am writing to you in order that ye may not sin”.

If, however, we fall into sin, let us not lose heart, for Παράκλητον ἔχομεν πρὸς τὸν Πατέρα . παράκλητος , “one called to your side,” so, in a forensic sense, “one who undertakes and champions your cause,” “an advocate”. Vulg., Advocatus ; Luth., Fürsprecher bei dem Vater . Here of the ascended Jesus; in Joh 14:16 ; Joh 14:26 ; Joh 15:26 ; Joh 16:7 , of the Holy Spirit, where Vulg. simply transliterates Paracletus , and both our versions give “Comforter,” Luth., Tröster an impossible rendering, since the word is not act. but pass. Render “Advocate” in every case. Cf. saying of R. Li‘ezer ben Jacob: “He who does one commandment has gotten him one advocate ( פרקליט , παράκλητος ), and he who has committed one transgression has gotten him one accuser ( קטיגור , κατήγορος ). Repentance and good works are as a shield in the face of punishment.” In the days of His flesh Jesus was God’s Advocate with men. He told the Eleven in the Upper Room that, though He was going away, God would not be left without an Advocate on the earth to plead His cause and win men to faith (Joh 16:16-17 ). The Holy Spirit has come in the room of Jesus, and still from age to age performs the office of God’s Advocate with men. Nor has the advocacy of Jesus ceased. He is our Advocate in Heaven, pleading our cause with God. The history of redemption is thus a progressive economy of grace: (1) the O. T. dispensation, when God was conceived as remote in high Heaven; (2) that of the Incarnation, when He revealed Himself as a Father and, by the advocacy of His Eternal Son, made His appeal to the children of men; (3) that of the Holy Spirit, under which we live in the enjoyment of a double advocacy our Glorified Redeemer’s, who “maketh intercession for us” (Rom 8:34 ) in the Court of Heaven ( cf. Christina Rossetti’s Verses , p. 41: “Day and night the Accuser”), and the Holy Spirit’s down here, wooing us to faith by His gracious importunities. δίκαιον , Rothe: “Only the righteous One, the guiltless, the One that is separate from sin, can be the Advocate with God for sinners, in general the Mediator of salvation, and make His friendship for us prevalent with God, because only such a one has access to God and fellowship with God ( Heb 7:26 ; 1Pe 3:18 ; Joh 16:8 ; Joh 16:10 )”. “What better advocate could we have for us, than He that is appointed to be our judge?” (Jer. Taylor, The Great Exemplar , I. i. 3).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Jn 1:5 to 1Jn 2:28. GOD IS LIGHT

1Jn 1:5 to 1Jn 2:11. WHAT WALKING IN THE LIGHT INVOLVES

This section is largely directed against the Gnostic doctrine that to the man of enlightenment all conduct is morally indifferent. Against every form of this doctrine, which sapped the very foundations of Christian Ethics, the Apostle never wearies of inveighing. So far from its being true that all conduct is alike to the enlightened man, it is the character of his conduct that will shew whether he is enlightened or not. If he is walking in the light his condition and conduct will exhibit these things; 1. Fellowship with God and with the Brethren (5–7); 2. Consciousness and Confession of Sin (8–10); 3. Obedience to God by Imitation of Christ (1Jn 2:1-6); 4. Love of the Brethren (1Jn 2:7-11).

1Jn 2:1-6. OBEDIENCE TO GOD BY IMITATION OF CHRIST

1–6. The Apostle is still treating of the condition and conduct of the believer as determined by his walking in the light; there is no break between the two chapters. Having shewn us that even Christians constantly sin, he goes on (1) to point out the remedy for sin, (2) to exhort us not to sin. The paragraph begins and ends with the latter point, but the former constitutes the chief link with the preceding paragraph: comp. 1Jn 1:7. He who craves to grow in sanctification, and yet is conscious of his own frailty must constantly have recourse to the Advocate and His cleansing blood: thus he will be enabled to obey God more and more perfectly. The consideration of what it has cost to provide a remedy for sin will inspire him with a horror of sin.

1. τεκνία μου. The diminutive does not imply that the Apostle is addressing persons of tender age: it is a term of endearment. Wiclif has ‘litil sones’ as a rendering of the filioli of the Vulgate; Tyndale, Cranmer, and the Genevan Version all waver between ‘babes’ (which is far too strong) and ‘little children.’ Setting aside Gal 4:19, where the reading is uncertain, the word occurs only in this Epistle (1Jn 2:12; 1Jn 2:28; 1Jn 3:7; 1Jn 3:18; 1Jn 4:4; 1Jn 5:21) and once in the Gospel (Joh 13:33). Possibly it is a reminiscence of Christ’s farewell address in John 13. S. John’s conception of the Church is that of a family, in which all are children of God and brethren one of another, but in which also some who are elders stand in a parental relation to the younger brethren. Thus there were families within the family, each with its own father. And who had a better right to consider himself a father than the last surviving Apostle? “The Apostles loved and cherished that name, and all that it implied, and all that illustrated it. They much preferred it to any title which merely indicated an office. It was more spiritual: it was more personal; it asserted better the divine order; it did more to preserve the dignity and sacredness of all domestic relations” (Maurice). Comp. the story of ‘S. John and the Robber’ (p. xxxii).

ταῦτα γράφω. Probably refers to what precedes rather than to what follows. They must not think that because he insists on the reality of sin and the sinfulness of all (1Jn 1:6-10), therefore he would have them acquiesce in sin as inevitable. Henceforward he drops the Apostolic first person plural and uses the more personal singular in harmony with τεκνία μου.

ἵνα μὴ ἁμάρτητε. In order that ye may not sin. The aorist is conclusive against the rendering ‘that ye may not continue in sin.’ He would help them to avoid every act of sin. Comp. ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ (Joh 6:50); and contrast 1Jn 1:3; 1Jn 3:11; 1Jn 4:21; 1Jn 5:3, where the present subjunctive is used. This is the moral effect of the death of Christ;—to unite men to the God who is Light, and to enable them to hate and avoid the darkness of sin. His aim throughout is ὁμοίωσις τῷ Θεῷ (1Jn 3:2).

καὶ ἐάν τις ἁμάρτῃ. Et si quis peccaverit. And if any one have sinned. The aorist again shews that it is an act, and not a state of sin, that is contemplated. Not merely the habitual offender, but he who falls into a single sin, needs and has an Advocate. Sin and its remedy are placed in close proximity, just as they are found in the Church. Note the changes of construction: ‘that ye sin not. And if any one … we have.’ S. John’s habit of writing in the Hebrew form by co-ordinating rather than by subordinating his clauses comes out here. A Greek would more probably have written: ταῦτα γράφω ἵνα μὴ ἁμάρ. καὶ ἵνα εἰδῆτε ὅτι, ἐάν τις ἁμ., π. ἔχομεν.

παράκλητον ἔχομεν. Just as we always have sin (1Jn 1:8) so we always have One ready to plead for pardon. S. John does not say ‘he hath an Advocate,’ but ‘we have’ one: he breaks the logical flow of the sentence rather than seem not to include himself in the need and possession of an Advocate, comp. 1Jn 2:28. On Advocate or Paraclete (παράκλητος) see on Joh 14:16. It means one who is summoned to the side of another, especially to serve as his helper, spokesman (causae patronus), or intercessor. The word occurs in N.T. only in S. John; here in the Epistle and four times in the Gospel (Joh 14:16; Joh 14:26; Joh 15:26; Joh 16:7). It is unlikely that S. John would use the word in totally different senses in the two writings, especially if the Epistle was written to accompany the Gospel. We must therefore find some meaning which will suit all five passages. Two renderings compete for acceptation, ‘Comforter’ and ‘Advocate.’ Both make good sense in the Gospel, and (though there is by no means agreement on the point) ‘Advocate’ makes the best sense. ‘Advocate’ is the only rendering which is at all probable here: it exactly suits the context. ‘We have a Comforter with the Father’ would be intolerable. Moreover, the passive form of the word is decisive, as well as the use of it in the Greek Orators; although some of the Greek Fathers give it an active meaning, as if it were παρακλήτωρ. The older English Versions (excepting Taverner, who has ‘spokesman’) all have ‘Advocate’ here; and (excepting the Rhomish, which has ‘Paraclete’) all have ‘Comforter’ in the Gospel: and of course this unanimity influenced the translators of 1611. But ‘Advocate’ as the one rendering which suits all five passages should be adopted throughout. Then we see the full meaning of Christ’s promise (Joh 14:16), ‘I will pray the Father, and He shall give you another Advocate.’ Jesus Christ is one Advocate; the Holy Spirit is another. As S. Paul says, ‘the Spirit Himself maketh intercession for us with groanings which cannot be uttered’: and it is worthy of remark that he uses precisely the same language (ἐντυγχάνειν) to express the intercession of the Spirit and the intercession of Christ (Rom 8:26-27; Rom 8:34). Comp. Heb 7:25; Heb 9:24; 1Ti 2:5. Philo’s use of the word ‘Paraclete’ throws considerable light upon its meaning. He often uses it of the high-priest with his breastplate of judgment (Exo 28:29) interceding on earth for Israel, and also of the Divine Word or Logos giving efficacy in heaven to the intercession of the priest upon earth: ‘It was necessary that the priest who is consecrated to the Father of the world should employ as an Advocate most perfect in efficacy the Son, for the blotting out of sins and the obtaining a supply of abundant blessings’ (De Vita Mosis, III. xiv. 155). It is evident that the whole passage—‘the blood of Jesus cleanseth us,’ ‘to cleanse us from all unrighteousness,’ ‘Advocate,’ ‘propitiation’—points back to the Mosaic purifications by the blood of victims, and especially to the intercession of the high-priest with the blood of the bullock and the goat on the Day of Atonement. That great type, S. John affirms, has been fulfilled in Jesus Christ. Comp. Heb 9:24; and an Easter Collect in the Gelasian Sacramentary: “Be propitious to our supplications, that our supreme High Priest interceding for us may reconcile us, in that He is like unto us, and absolve us, in that He is equal to Thee.”

πρὸς τὸν πατέρα. The πρός expresses either turning towards in order to plead, or (as in 1Jn 1:2; Joh 1:1) ever before His face. Cyprian has apud Patrem, Augustine sometimes ad and sometimes apud, Jerome apud. Πατέρα rather than Θεόν, because our Advocate is His Son, through whom we also become sons. It is not a stern Judge but a loving Father before whom He has to plead.

δίκαιον. Much more forcible placed here as a predicate than if it had been added as an epithet to παράκλητον. It is not merely that we have a righteous advocate, but that we have as our advocate One who is in His own nature righteous. Thus He can so well plead with the ‘righteous Father’ (Joh 17:25; 1Jn 1:9) for those who are unrighteous: justus namque advocatus injustas causas non suscipit (Bede). ‘For such a high-priest became us, holy, guileless, undefiled, separated from sinners’ (Heb 7:26). It is the Sinless Man, the perfected and glorified Jesus, who pleads for sinners before the Throne of God. Note that neither in the body of the Epistle, any more than in the body of the Gospel, does S. John speak of Christ as ‘the Word.’ In both cases that title is used in the Introduction only. When he speaks of the historic person Jesus Christ, S. John uses the name by which He is known in history. Of the perfect righteousness of this Man S. John has personal knowledge, and he alludes to it repeatedly in this Epistle.

1. He has just been stating that the world is on the wane and that its dissolution has already begun. 2. He has just declared that the obedient Christian shall abide ‘unto the age’ of Christ’s kingdom of glory. 3. He goes on to give as a proof that it is the ‘last hour’, that many Antichrists have already arisen; it being the common belief of Christians that Antichrist would immediately precede the return of Christ (Mat 24:23-24). 4. Ἡ ἐσχάτη ἡμέρα is a phrase peculiar to S. John (Joh 6:39-40; Joh 6:44; Joh 6:54; Joh 11:24; Joh 12:48), and invariably means the end of the world, not the Christian dispensation. 5. S. John’s Gospel contains the prophecy, ‘There cometh an hour (ἔρχεται ὥρα), in which all that are in the tombs shall hear His voice, and shall come forth, &c.’ (Joh 5:28). 6. Analogous phrases in other parts of N.T. point in the same direction: ‘In the last days grievous times shall come’ (2Ti 3:1); ‘Ye are guarded through faith unto a salvation ready to be revealed in the last time’ (1Pe 1:5); ‘In the last days mockers shall come with mockery’ (2Pe 3:3). These and other passages shew that by ‘the last days’, ‘last time’, ‘last hour’, and the like, Christian writers did not mean the whole time between the first and second coming of Christ, but only the concluding portion of it. 7. We find similar language with similar meaning in the sub-apostolic age. Thus Ignatius (Eph. XI.) writes; “These are the last times (ἔσχατοι καιροί). Henceforth let us be reverent; let us fear the longsuffering of God, lest it turn into a judgment against us. For either let us fear the wrath which is to come, or let us love the grace which now is.”

Of other interpretations of ‘the last hour’ the most noteworthy are these. (1) The Christian dispensation, which we have every reason to believe is the last. Comp. Act 2:17. This is the sense in which S. John’s words are true; but this is plainly not his meaning. The appearance of Christ, not of Antichrist, proves that the Christian dispensation is come. (2) A very grievous time; tempora periculosa pessima et abjectissima. This is quite against usage whether in classical or N.T. Greek: comp. 2Ti 3:1. The classical phrase, ‘to suffer the last things’, i.e. ‘to suffer extremities’ (τὰ ἔσχατα παθεῖν), supplies no analogy: there the notion of ‘grievous’ comes from the verb. (3) The eve of the destruction of Jerusalem. How could the appearance of Antichrist prove that this had arrived? And Jerusalem had perished at least a dozen years before the probable date of this Epistle. (4) The eve of S. John’s own death. Antichrists could be no sign of that.

It is admitted, even by some of those who reject the obvious interpretation, that “the Apostles expected a speedy appearing or manifestation of Jesus as the Judge of their nation and of all nations” (Maurice): which is to admit the whole difficulty of the rejected explanation. Only gradually was the vision of the Apostles cleared to see the true nature of the spiritual kingdom which Christ had founded on earth and left in their charge. Even Pentecost did not at once give them perfect insight. Being under the guidance of the Holy Spirit they could not teach what was untrue: but, like the Prophets before them, they sometimes uttered words which were true in a sense far higher than that which was present to their own minds. In this higher sense S. John’s words here are true. Like others, he was wrong in supposing ‘that the kingdom of God was immediately to appear’ (Luk 19:11), for ‘it was not for them to know times or seasons which the Father hath set within His own authority’ (Act 1:7). He was right in declaring that, the Messiah having come, it was the ‘last hour.’ No event in the world’s history can ever equal the coming of Christ until He comes again. The epoch of Christianity, therefore, is rightly called the ‘last hour,’ although it has lasted nearly two thousand years. What is that compared with the many thousands of years since the creation of man, and the limitless geological periods which preceded the creation of man? What again in the eyes of Him in whose sight ‘a thousand years are but yesterday’?

“It may be remarked that the only point on which we can certainly say that the Apostles were in error, and led others into error, is in their expectation of the immediate coming of Christ; and this is the very point which our Saviour says (Mar 13:32) is known only to the Father” (Jelf).

καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχ. And even as ye heard that Antichrist cometh. For ὅτι ἀντίχρ. [570] reads ὁ ἀντίχρ. For καθώς see on 1Jn 2:6. This seems to be a case in which the aorist should be retained in English. As in 1Jn 2:7, the reference is probably to a definite point in their instruction in the faith. See on 1Jn 2:11. ‘Cometh’ points to the analogy between the Christ and the Antichrist. The one was hoped for, and the other dreaded, with equal certainty; and hence each might be spoken of as ‘He that cometh’ (ὁ ἐρχόμενος). ‘Art Thou He that cometh?’ (Mat 11:3; Luk 19:20). Comp. Mar 8:38; Mar 11:9; Joh 4:25; Joh 6:14; Joh 11:27, &c. &c. And as to the coming of Antichrists the N.T. seems to be as explicit as the O.T. with regard to the coming of Christ. ‘Many shall come in My name, saying I am the Christ; and shall lead many astray.… There shall arise false Christs, and false prophets, and shall shew great signs and wonders; so as to lead astray, if possible, even the elect’ (Mat 24:5; Mat 24:24). Comp. Mar 13:22-23; Act 20:29; 2Ti 3:1; 2Pe 2:1; and especially 2Th 2:3, which like the passage before us seems to point to one distinct person or power as the one Antichrist, whose spirit animates all antichristian teachers.

[570] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.

The term ‘Antichrist’ in Scripture occurs only in the First and Second Epistles of S. John (1Jn 2:18; 1Jn 2:22; 1Jn 4:3; 2Jn 1:7). The earliest instance of its use outside Scripture is in S. Polycarp (Ep. ad Phil. VII.), in a passage which shews that this disciple of S. John (A.D. 112–118) knew our Epistle: see on 1Jn 4:3. The term does not mean merely a mock Christ or false Christ, for which the N.T. term is ψευδόχριστος (Mat 24:24; Mar 13:22). Nor does it mean simply an opponent of Christ, for which we should probably have ἐχθρὸς τοῦ Χριστοῦ, like τοὺς ἐχθροὺς τ. σταυροῦ τ. Χρ. (Php 3:18) and ἐχθρὸς τοῦ Θεοῦ (Jas 4:4). But it includes both these ideas of counterfeiting and opposing; it means an opposition Christ or rival Christ; just as we call a rival Pope an ‘antipope’. The Antichrist is, therefore, a usurper, who under false pretences assumes a position which does not belong to him, and who opposes the rightful owner. The idea of opposition is the predominant one.

It is not easy to determine whether the Antichrist of S. John is personal or not. But the discussion of this question is too long for a note: see Appendix B.

ἀντίχρ. πολλοὶ γεγόνασιν. Have there arisen many Antichrists. The Christ was from all eternity (1Jn 1:1); the Antichrist and his company arose in time: they are come into being. We have a similar contrast in the Gospel. Ἐν ἀρχῇ ἦν ὁ λόγος (1Jn 1:1). ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ Θεοῦ (1Jn 1:6). Note the difference of tense between ἐγένετο and γεγόνασιν: the perfect indicates that these antichrists are for the most part still alive. The word occurs nowhere else in this Epistle. For καθὼς … καὶ … instead of καθὼς … οὕτως … comp. 1Jn 2:6; 1Jn 4:17; Joh 17:18; Joh 20:21. These ‘many antichrists’ are probably to be regarded as at once forerunners of the Antichrist and evidence that his spirit is already at work in the world: the one fact shews that he is not far distant, the other that in a sense he is already here. In either case we have proof that the return of Christ, which is to be heralded by the appearance of Antichrist, is near.

ὅθεν γινώσκομεν ὅτι ἐσχ. ὥρα ἐστίν. Whence we come to know that it is the last hour. Ὄθεν in the sense of ‘from which data, from which premises’ hardly occurs elsewhere in N.T., excepting perhaps in Hebrews (Heb 2:17; Heb 7:25; Heb 8:3), where it is uniformly rendered ‘wherefore’ in both A.V. and R.V. It is similar in meaning to ἐκ τούτου (1Jn 4:6).

It is difficult to see what S. John could have meant by this, if by the ‘last hour’ he understood the Christian dispensation as a whole and not the concluding portion of it (comp. 2Ti 3:1). The multitude of false teachers who were spreading the great lie (1Jn 2:22) that Jesus is not the Christ, were evidence, not of the existence of Christianity, but of antichristianity. Nor could evidence of the former be needed by S. John’s readers. They did not need to be convinced either that the Gospel dispensation had begun, or that it was the last in the history of the Divine Revelation. The Montanist theory that a further dispensation of the Spirit, distinct from that of the Son, was to follow and supersede the Gospel, as the Gospel had superseded Judaism, the dispensation of the Father, was a belief of later growth. (For an account of this theory as elaborated by Joachim of Flora [fl. A.D. 1180–90] see Döllinger’s Prophecies and the Prophetic Spirit in the Christian Era, pp. 114–119.) In the Apostolic age the tendency was all the other way;—to believe that the period since the coming of Christ was not only the last in the world’s history, but would be very brief. It was thought that some of the generation then existing might live to see the end (1Th 4:15-16; 1Co 15:51-52).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Chap.

2:1.] The connexion is thus given by Augustine: “Et ne forte impunitatem videretur dedisse peccatis (but see below) quia dixit: fidelis est et justus qui mundet nos ab omni iniquitate, et dicerent jam sibi homines: peccemus, securi faciamus quod volumus, purgat nos Christus:—tollit tibi malam securitatem et inserit utilem timorem. Male vis esse securus, sollicitus esto: fidelis enim est et justus ut dimittat nobis delicta nostra, et semper tibi displiceas, et muteris donec perficiaris. Ideo quid sequitur? Filioli, &c. Sed forte surrepit de vita humana peccatum. Quid ergo fiet? Jam desperatio erit? Audi. Si quis, inquit, peccaverit, &c.” See more below. So also , Calvin, Luther, Calov. But there is more in the connexion than this. It is not corrective only of a possible mistake, but it is progressive—a further step taken in the direction of unfolding the great theme of this part of the Epistle, enounced in ch. 1:5. The first step for those walking in the light of God was, that they should confess their sins: the next and consequent one, that they should forsake them, and, agreeably to their new nature, keep His commandments. This verse introduces that further unfolding of our subject, which is continued, and especially pressed as regards the one great commandment of love, in our vv. 3-11.

1.] My little children (see reff.: the diminutive expresses tender affection: perhaps also is used in reference to his age and long standing as a father in Christ. Compare the beautiful legend in Eus. H. E. iii. 23, where St. John calls back the young man to him with the words τί με φεύγεις, τέκνον, τὸν σαυτοῦ πατέρα;) these things I write unto you, that ye may sin not (at all) (this exclusive meaning is given by the aor. implying the absence not only of the habit, but of any single acts, of sin. ταῦτα γράφω, not as Bengel, that which follows; nor, as Grot., both the preceding and the following: but as most Commentators, the preceding only, viz. the concluding verses 8-10 of the former chapter, not in their details merely, but as Düsterd., “in seiner lebendigen Harmonie.” The object of writing that passage was, to bring about in them the forsaking of sin. The very announcement there made, that if we confess our sins He in His faithfulness and righteousness will cleanse us from all sin, sufficiently substantiates what the Apostle here says, without, with , al. (see above), bringing out too strongly the contemplation of a supposed misunderstanding on the part of the readers. To do this is to miss the deeper connexion in which these words stand to the great whole in its harmony, and to give instead only an apparent and superficial one. The reference of this exhortation to the unconverted among them, and rendering of ἵνα μὴ ἁμάρτητε, “ne maneatis in peccato,” maintained by Socinus and his followers, need only be mentioned to be refuted. The aor. alone, ἁμάρτητε, may serve to shew its utter untenableness). And if any man have sinned (aor., have committed an act of sin: still speaking of those spots of sin which owing to the infirmity of the flesh remain even in those who are walking in the light. By this ἐάν τις ἁμ., there is not, as Benson objects to this interpretation, any doubt expressed that all do occasionally sin, but the hypothesis is made, as ever by this formula, purely and generally. The resumption of the first person immediately, makes it evident that the hypothesis is in fact realized in us all), we have an Advocate with (here the sense of πρός, as a prep. of reference, is more brought out than when it is joined with a merely essential verb, as in Joh 1:1, and our ch. 1:2) the Father, Jesus Christ (the principal word requiring elucidation here is παράκλητον. There are two classes of interpretations of it, which, as already remarked (on Joh 14:16), by no means exclude one another. Of these, that one which may be summed up under the meaning “Comforter,” has already been treated, on John, l. c. With the other we have now to deal. Advocate, advocatus, παράκλητος, ‘causæ patronus,’ is the commoner sense of the word, answering as it does more closely to its etymology. It is found in Demosth. (p. 343. 10) and the orators: and occurs frequently in Philo in the same peculiar reference as here: e. g. in Flacc. 3, vol. ii. p. 519, where Macro is called the παράκλητος of Caius with Tiberius: de Jos. 40, p. 75: and most notably for our present place, de vita Mos. iii. 14, p. 155, ἀναγκαῖον γὰρ ἦν τὸν ἱερώμενον τῷ τοῦ κόσμου πατρί, παρακλήτῳ χρῆσθαι τελειοτάτῳ τὴν ἀρετὴν υἱῷ πρός τε ἀμνηστίαν ἁμαρτημάτων καὶ χορηγίαν ἀφθονωτάτων ἀγαθῶν. In patristic literature, Düsterd. cites the Epistle of the Churches of Lyons and Vienne (Eus. H. E. v. 1), where a young Christian, named Vettius Epagathus, ἠξίου καὶ αὐτὸς ἀκουσθῆναι ἀπολογούμενος ὑπὲρ τῶν ἀδελφῶν, … ἀνελήφθη καὶ αὐτὸς εἰς τὸν κλῆρον τῶν μαρτύρων, παράκλητος χριστιανῶν χρηματίσας, ἔχων δὲ τὸν παράκλητον ἐν ἑαυτῷ: where Ruffinus’s version, “habens in se advocatum pro nobis Jesum,” is certainly not right; τὸν παράκλητον meaning the Holy Spirit. Cyril Alex. in the Acts of the Council of Ephesus, p. 164 (Suicer), says, παράκλητος καὶ ἱλαστήριον ὁ υἱὸς ὠνόμασται· καθίστησι γὰρ τοῖς ἐπὶ γῆς εὐμενῆ τὸν πατέρα, καὶ παντὸς ἡμῖν εὑρίσκεται πρόξενος ἀγαθοῦ. Augustine gives the sense thus, in words following those above cited: “Ille est ergo advocatus: da operam tu ne pecces: si de infirmitate vitæ subrepserit peccatum, continuo vide, continuo displiceat, continuo damna; et cum damnaveris, securus ad judicem venies. Ibi habes advocatum: noli timere ne perdas caussam confessionis tuæ. Si enim aliquando in hac vita committit se homo disertæ linguæ et non perit: committis te verbo, et periturus es?” There is no discrepancy between this passage, where the Son is our παράκλητος, and Joh 14:16, where the Holy Spirit is called by the same name: rather is there the closest accordance, seeing that there our Lord says He will pray the Father and He will send us ἄλλον παράκλητον: Himself, the Son of God, being thus asserted to hold this office in the first place, and the Holy Spirit to be His Substitute in His absence. See on the definite idea of the detail of the advocacy of the Son of God, Huther’s important note here) (being) righteous (the adj. δίκαιον, without the art., carries a ratiocinative force; “in that He is righteous,” as a contrast to ἐάν τις ἀμάρτῃ. In a strict rendering, this force of the anarthrous adj. should be kept, and pointed out in exegesis: in an English version, it is hardly possible to render it otherwise than our translators have done, “the righteous,” though it is not τὸν δίκαιον. The definite art. in English calls attention at once to the predicate, as does the omission of the definite art. in Greek: and thus the purpose of the writer is answered. And this is often the case: a vernacular version, in order to bring out in English the same idea which is expressed by the Greek, is constrained to adopt a phrase which is not in the Greek, and which sometimes looks as if the translators had made a blunder in grammar. It would be well if this were always carefully kept in mind by those who would revise our authorized version. No supposed by-sense of δίκαιος, bonus, lenis (Grot.), or = δικαιῶν (see Wolf), must (see above on ch. 1:9) be for a moment thought of. “The righteousness of Christ stands on our side: for God’s righteousness is, in Jesus Christ, ours.” Luther):—

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(b) 2:1-6. Further statement of the conditions of fellowship. Knowledge and obedience

1, 2 The remedy for sin (in the case of those who acknowledge that they have sinned, in contrast with 1:10).

1. The recognition of the universality of sin, from which even Christians are not actually free, might lead to a misconception of its true character. Men might easily pass too lenient judgments on its heinousness, and ignore the responsibility of those who give way to its promptings. If it is impossible for any one, even the Christian, to escape sin, why condemn with such uncompromising severity failures for which men cannot reasonably be held responsible? Why strive so earnestly against what is inevitable? The writer hastens to warn his readers against such conclusions. Sin is wholly antagonistic to the Christian ideal; his whole object in trying to set out that ideal more clearly is to prevent sin, not to condone it. His aim in writing is to bring about “sinlessness” (ἵνα μὴ ἀμάρτητε). And the Christian scheme includes means by which such an aim may be gradually realized. Whenever any one gives way to any act of sin, such as must interrupt the intercourse and fellowship between men and God, which it is the great aim of Christ’s work to establish, the means exist by which this fellowship may be restored. Christians have an “advocate” with the Father (πρός: cf. 1:2), who is able and willing to plead their cause, to present their case truly and completely, to transact their business, to speak for them, if non-legal phrases convey the meaning more clearly. And His mediation is addressed to one who is Father of both Advocate and suppliants, as eager as they can be that the fellowship should be restored, on the only terms on which such fellowship can be restored, the removal of the sin which has interrupted it.τεκνία μου] The “Elder,” who is perhaps the representative of a generation which has almost passed away, naturally thinks of the younger generation to whom he is speaking as his “children.” And when he wishes to emphasize the importance of the thought which he has to teach, he naturally falls into the language of affectionate endearment. Whether he is thinking of them as his “sons in the faith,” who owe their conversion to Christianity to his ministry, is uncertain. We do not know the historical circumstances of the case with sufficient accuracy to determine.

ταῦτα] must refer to the contents of the whole Epistle, already present to the mind of the writer, rather than to the preceding chapter or any part of it, though to some extent the main teaching of the Epistle has been already declared in outline.

ἵνα μὴ ἁμάρτητε] The aorist suggests definite acts of sin rather than the habitual state, which is incompatible with the position of Christians who are in truth what their name implies. Those who are bathed need not save to wash their feet; cf. Joh 13:10.

καὶ ἐάν] The sentence introduced by these words is not contrasted with the preceding, but added to it “as a continuous piece of one message.” The writer’s object is to produce “sinlessness.” And this is not a fruitless aspiration after an ideal which cannot possibly be realized, for the means of dealing with the sin which he desires to combat are at hand.

παράκλητος] Most of the information which is of real importance in determining the meaning and usage of this word in the Johannine writings (it is not found elsewhere in the N.T.) is to be found in the notes of Wettstein and Westcott. The article on the word in Hastings’ Dictionary of the Bible (iii. 665) gives a very clear summary of the evidence; cf. also Jülicher’s shorter statement in the Encyclopaedia Biblica (iii. 3567).

The passages where it occurs in the N.T. are Joh 14:16, Joh 14:26, Joh 14:15:26, Joh 14:16:7; 1Jn 2:1. The meaning “advocate” is clearly needed in the Epistle, it is possible in 15:26, and probable in 16:7. In 14:16, 26 it must have the wider and less technical meaning of one called in to help.

As regards the use of the verb παρακαλεῖν, it has the sense of comfort in the LXX (cf. Gen 37:35, where it is used with reference to Jacob) and in the N.T. (cf. Mat 5:4, ὅτι αὐτοὶ παρακληθήσονται, where the influence of Isa 61:2, παρακαλέσαιπάντας τοὺς πενθοῦντας, is clear). The use of παράκλησις in the sense of comfort is also well established (cf. 2Co 1:3, 2Co 1:4, διὰ τῆς παρακλήσεως ἧς παρακαλούμεθα). But its original meaning was to send for, summon to one’s aid, corresponding to the Latin aduocare. The following passages are often quoted: Xen. Anab. i. 6. 5, Κλέαρχον παρεκάλεσε σύμβουλον, ὃς … ἐδόκει τροτιμηθῆναι μάλιστα τῶν Ἑλλήνων: Aesch. Ctes. 200, τί δεῖ σε Δήμοσθένην παρακαλεῖν; ὅταν παρακαλῇς κακουργὸν ἄνθρωπον καὶ τεχνίτην λόγων κλέττεις τὴν ἀκρόασιν. With this corresponds the classical use of the word παράκλητος. It is used as an adjective; cf. Dion. Cass. xlvi.20, τὴν ἀγορὰν … δούλων παρακλήτων πληρώσας, but more often absolutely; cf. Demosthenes, de Falsa Legatione, 341, αἳ τῶν παρακλήτων αὗται δεήσεις καὶ σπουδαὶ τῶν ἰδίων πλεονεξιῶν εἵνεκα γίγνονται. Diogenes Laertius, iv. 7, Bion. πρὸς τὸν ἀδολέσχην λιπαροῦντα αὐτῷ συλλαβέσθαι· τὸ ἱκανόν σοι ποιήσω, ἐὰν παρακλήτους πέμψῃς καὶ μὴ αὐτὸς ἐλθῇς. The meaning of the word is thus clearly wider than that of “advocate” in English. Though it is used specially in connection with the law courts, it denotes any friend called upon to give help, either by pleading or giving evidence, or in virtue of his position and power. Its Latin equivalent is “aduocatus,” rather than “patronus,” which corresponds more in meaning to our “advocate.” The distinction is clearly defined by Asconius Pedianus, in a note on Cicero, in Q. Caecilium, “Qui defendit alterum in iudicio, aut patronus dicitur, si orator est, aut aduocatus si aut ius suggerit, aut praesentiam suam commodat amico.”

The form of the word is passive (cf. κλητός, ἐκλεκτός, ἀγαπητός, etc.). It must mean one who is called to the side of the suppliant, not one who comforts or consoles, or exhorts. The meaning “comforter” or “consoler” can attach to the word only in so far as that expresses the good office which he who is called in performs for the friend who claims his help.

The usage of the Septuagint corresponds. In Zec 1:13, παρακλητικός is used to translate the Hebrew נִחֻמִּים, ῥήματα καλὰ καὶ λόγους παρακλητικούς. In Job 16:2, מְנַחֵם is translated by παρακλήτωρ (παρακλήτορες κακῶν πάντες). But it should be noticed that two of the later versions (Aquila, Theodotion) render it by παράκλητοι. Symmachos has παρηγοροῦντες, an indication that in later Greek the meaning of παράκλησις was beginning to influence that of παράκλητος.Philo’s usage corresponds with the classical. The Paraclete is the advocate or intercessor; cf. de Josepho, c. 40, ἀμνηστίαν ἁπάντων παρέχω τῶν εἰς ἐμὲ πεπραγμένων· μηδενὸς ἑτέρου δεῖσθε παρακλήτου: de Vita Moysis, iii. 14, the High Priest is said rightly to bear the symbol of the Logos (τὸ λογεῖον is the LXX expression for the breast-plate), ἀναγκαῖον γὰρ ῃν τὀ͂ν ἱερώμενον τῷ τοῦ κόσμου πατρὶ παρακλήτῳ χρῆσθαι τελειοτάτῳ τὴν ἀρετὴν υἱῷ πρός τε ἀμνηστείαν ἁμαρτημάτων καὶ χορηγίαν ἀφθονωτάτων ἀγαθῶν, where the parallel to the Johannine thought is clearly marked, whether the Cosmos or the Logos is to be regarded as the “son perfect in virtue” who is used as Paraclete. In another passage usually quoted, de Opificio Mundi, c. 6, οὐδενὶ δὲ παρακλήτῳ· τίς γὰρ ἦνἕτερος, μόνῳ δὲ ἑαυτῷ χρησάμενος ὁ θεὸς ἔγνω δεῖν εὐεργετεῖν … τὴν … φύσιν, Jülicher may be right in saying that the only feasible meaning is something like “instructor,” “adviser,” so far as concerns the duty which the Paraclete is needed to perform; but the point of the sentence is that God confers His benefits on nature Himself, without using the help or services of another. Cf. also In Flaccum, §§ 3, 4.

The word occurs as a loan-word in the Targum and Talmudic literature, in the sense of helper, intercessor, advocate. It is used in the Targum on Job 16:20 and 33:23 as a paraphrase of מליץ taken in the sense of “interpreter.” The latter passage is especially interesting, as showing the late Jewish view of the need of angelic agency to “redeem a man from going to the pit.”

In the Talmud, פרקליט is used for “advocate,” in opposition to קטיגור (κατήγορος; cf. Rev 12:10, ὁ κατήγωρ). “He who performs one precept has gotten to himself one paraclete, and he who commits one transgression has gotten to himself one accuser” (Pirke Aboth, iv. 15; Taylor, p. 69). “Whosoever is summoned before the court for capital punishment is saved only by powerful paracletes; such paracletes man has in repentance and good works; and if there are nine hundred and ninety-nine accusers, and only one to plead for his exoneration, he is saved” (Shab. 32a). The sin-offering is like the paraclete before God; it intercedes for man, and is followed by another offering, a thank-offering for the pardon obtained (Sifra, Megora iii. 3). These and other passages are quoted in the Jewish Encyclopaedia, s.v. (ix. 515). The same usage is found in early Christian literature, where the use of the word is independent of the Johannine use of the term; cf. 2 Clement. vi. 9, τίς ἡμῶν παράκλητος ἔσται ἐὰν μὴ εὑρεθῶμεν ἔργα ἔχοντες ὅσια καὶ δίκαια; Barnabas, c. xx. καταπονοῦντες τὸν θλιβόμενον, πλουσίων παράκλητοι, πενήτων ἄνομοι κριταί.

The connection of the word with the ordinary meaning of παράκλησις is found in Rufinus’ translation of the De Principiis; cf. ii. 7. 3, “Paracletus uero quod dicitur Spiritus sanctus, a consolatione dicitur. Paraclesis enim Latine consolatio appellatur.” He goes on to suggest that the word may have a different meaning when applied to the Holy Spirit and to Christ. “Videtur enim de Saluatore Paracletus dici deprecator. Utrumque enim significat in Graeco Paracletus, et deprecatorem et consolatorem.”

Origen seems to have understood the word in the sense of “intercessor.” Cf. Comm. in Joann. i. 38, τὴν περὶ ἡμῶν πρὸς τὸν πατέρα προστασίαν αὐτοῦ δηλοῖ παρακαλοῦντος ὑπὲρ τῆς ἀνθρώπων φύσεως καὶ ἱλασκομένου, ὡς ὁ παράκλητος καὶ ἱλασμός.In Chrysostom it has the sense of “comforter,” Hom. in Jo. 75, ἐπειδὴ γὰρ οὐδέπω αὐτὸν ἐγνωκότας εἰκὸς ἦν σφόδρα ἐπιζητεῖν τὴν συνουσίαν ἐκείνην, τὰ ῥήματα, τὴν κατὰ σάρκα αὐτοῦ παρουσίαν, καὶ μηδεμίαν δέχεσθαι παραμυθίαν ἀπόντος· τί φησιν ; ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν· τουτέστιν· ἄλλον ὡς ἐμέ.

In Cyril of Jerusalem the sense is not limited to that of “comforting”; cf. Catechesis, xvi. 20, Πσράκλητος δὲ καλεῖται, διὰ τὸ παρακαλεῖν καὶ παραμυθεῖθαι καὶ συναντιλαμβάνεσθαι τῆς ἀσθενείας ἡμῶν: Rom 8:26 being quoted in support, with the explanation of ὑπερεντυγχάνει"δῆλον δὲ ὅτι πρὸς τὸν θεόν."

The evidence of the old Latin Version is similar. In the Epistle “aduocatus” is used, in the Gospel either “aduocatus” or “paraclitus.” This is not seriously affected by the evidence adduced by Rönsch (Itala ü. Vulgata, p. 348), that “aduocare” acquired the meaning of “to comfort” (cf. Tertullian, adv. Marc. iv. 14, where the παρακαλέσαι τοὺς πενθοῦντας of Isa 61:2 is translated “aduocare languentes.” “Advocare” is a natural translation of παρακαλεῖν (cf. Tert. Pudicit. 13; Iren. III. ix. 3, v. xv. I, and the Vulgate of Isa 40:2, quoted by Rönsch), and owes any connection with the idea of “comforting” that it may have to that fact. Augustine’s “Paracletus, id est Consolator,” throws no light on the meaning and usage of the Greek word. The other versions do not throw much light on the subject. In Syriac, Arabic, Aethiopic, and Bohairic it is transliterated, and in the Sahidic also in the Gospel, while it has “he that prayeth for us” in the Epistle. The Vulgate has “Paracletus” in the Gospel and “Aduocatus” in the Epistle. This, no doubt, influenced the modern versions. Wycliffe renders “Comforter” in the Gospel and “Advocate” in the Epistle; and Luther also has “Tröster” in the Gospel and “Fürsprecher” in the Epistle.

Thus the evidence of early use supports the evidence of the form of the word, which is naturally passive. Its meaning must be “one called to the side of” him who claims the services of the called. The help it describes is generally assistance of some sort or other in connection with the courts of law; but it has a wider signification also,—the help of any one who “lends his presence” to his friend. Any kind of help, of advocacy, intercession, or mediation may be suggested by the context in which it is used. In itself it denotes merely “one called in to help.” In the Epistle the idea of one who pleads the Christian’s cause before God is clearly indicated, and “advocate” is the most satisfactory translation. This sense suits some of the passages in which it is used in the Gospel; in the others it suggests one who can be summoned to give the help that is needed in a wider sense. There is no authority for the sense of “Comforter,” either in the sense of “strengthener” or “consoler,” which has been so generally connected with it in consequence of the influence of Wycliffe and Luther, except Patristic interpretations of its meaning in S. John.The suggestion of Zimmern (Vater, Sohn, u. Fürsprecher in der babylonischen Gottesvorstellung), that its use in Christian and Jewish thought may be connected with the Babylonian myth of the intervention of Nusku (the Fire God), who “acts as the advocate of men at the instance of Ea and Marduk,” has not been favourably received. So far as concerns the Johannine use of the term Paraclete, far simpler explanations are to be found in its use in Philo and Rabbinic Judaism. In reality it hardly needs explanation. It was probably a common word, and the obvious one to use. Moulton and Milligan (Expositor, vol. X., 1910) quote the illustrations of its use, one from “a very illiterate letter” of the second century a.d. where it has been restored (BU 601:12), καὶ τὸν ἀραβῶνα τοῦ Σαραπίωνος παρακλος (l. παράκλητος) δέδωκα αὐτῷ, where they suggest that it may mean “on being summoned,” and an instance of the use of ἀπαράκλητος, OGIS 248:25 (175-161 b.c.), ἀπαρακλήτους.

Deissmann (Licht von Osten, p. 243, n. 1) lays stress on the use of the word in Aramaic as a proof of its frequency in vulgar Greek. Its use in the Targums and Talmudic Literature is important. The extent of the author’s acquaintance with Rabbinic thought is at last beginning to be recognized.

ἔχομεν] Augustine’s comment is worth quoting, “Maluit se ponere in numero peccatorum ut haberet aduocatum Christum, quam ponere se pro Christo aduocatum et inueniri inter damnandos superbos.” As frequently the writer identifies himself with the rest of the Christian Body. They actually possess and have experience of the means, which are potentially available for the whole world. And the need is felt by the whole Church, not because any of them might, but whenever any one does fall. The lapse of one is a matter which concerns the whole body (ἐάν τις … ἔχομεν).

Ἰησοῦν χριστὸν δίκαιον] As true man (Ἰησοῦν), He can state the case for men with absolute knowledge and real sympathy. As God’s anointed messenger to men (Χριστόν), He is naturally fitted for the task and acceptable to Him before whom He pleads. As δίκαιος He can enter the Presence from which all sin excludes. He needs no advocate for Himself. Comp. Book of Enoch 38:2, 53:6, where the Messiah is called “the Righteous One.”

αμαρτητε] αμαρτανητε14*. 69. 137 ascr Cyr. Dam.

και] om. boh-codd.

εαν τις αμαρτη] si peccetis, arm-codd.

πατερα] θεον arm. Eus. Did.: deum patrem, Tert. Cels. ad Vigil.

Ιησουν Χριστον] post δικαιον Ia 192 (318).

Χριστον] om. Ib 161* (173): + Dominum nostrum et boh-cod.

δικαιον] for καιIb 157 (29): om. Ib 62 (498): suffragatorem Cyp-cod.

1. 2:28-3:6

The thesis, and the exhortation to recognize this truth, shown by the obligation, involved in the gift of Divine kinship and the hope of its completion, of self-purification. The wide prevalence of antinomianism. The incompatibility of knowledge of God and yielding to sin.

(a) 2:28-3:3.

(b) 3:4-6.

2:28-3:3.

1 “Dei cognitio res est efficax. Neque enim nuda imaginatione cognoseitur Deus, sed quum se intus cordibus nostris per Spiritum patefacit” (Calvin).

A δ4. Codex Alexandrinus. London. Brit. Mus. Royal Libr. I. D. v.-viii. (v.).

אԠא. δ2. Codex Sinaiticus. Petersburg (iv.).

B δ1. Codex Vaticanus. Rome. Vat. Gr. 1209 (iv.).

C δ3. Codex Ephraimi. Paris. Bibl. Nat. 9 (v.); 1Jn 1:1 τους—(2) εωρα[κομεν]. 4:2 εστιν—(3Jn 1:2) ψυχη.

P P. α3. Petersburg. Bibl. Roy. 225 (ix.). Palimpsest. 1Jn 3:2-1 του.

Ψ̠δ6. Athos. Lawra 172 (β52) (viii.-ix.).

25 25. α103. London. Brit. Mus. Harley 5537 (a.d. 1087). 2Jn 1:5 missing.

L α5. Rome. Angel. 39 (ol. A. 2. 15) (ix.).

m m. Liber de divinis Scripturis sive Speculum, ed. Weihrich. Vienna Corpus xii., 1887. The following verses are quoted: 1Jn 1:2, 1Jn 1:3, 1Jn 1:8, 1Jn 1:9, 1Jn 1:2:9, 1Jn 1:10, 21, 23, 3:1Jn 1:7-10, 16-18, 1Jn 1:4:1, 1Jn 1:9, 15, 18, 1Jn 1:5:1, 1Jn 1:6-8, 1Jn 1:10, 20, 21; 2Jn 1:7, 2Jn 1:10, 2Jn 1:11.

13 13 ( = 33gosp.). δ48. Paris. Bibl. Nat. Gr. 14 (ix.-x.).

1 Some editors connect this with ver. 22, putting a full stop at ὁ ἀντίχριστος and a colon at τὸν υἱόν, thus: “This is the Antichrist. He that denieth the Father (denieth) the Son also: every one that denieth the Son hath not the Father either.” But the ellipse of the verb would leave us with a very awkward sentence. It should be noted, however, that the maker of the Bohairic Version understood the words in a similar sense. “This is Antichrist, because he that denieth the Father denieth also the Son.” The same interpretation is necessitated by the reading of Ψ(see von Soden, Die Schriften des NT. p. 1860).

9 α189. Cambridge Univ. Libr. Kk. vi. 4 (xi.-xii.). See Westcott, p. 91, who gives a list of the interesting readings contained in this MS. it is not included in von Soden’s list of the manuscripts of which he used collations for the text of the Catholic Epistles.

h. h. Fleury Palimpsest, ed. S. Berger, paris, 1889, and Buchanan, Old Latin Biblical Texts, Oxford (v.). 1Jn 1:8-20.

1 If Gunkel is right in pointing הם שׁבת as a passive participle.

A δ4. Codex Alexandrinus. London. Brit. Mus. Royal Libr. I. D. v.-viii. (v.).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

It followeth not hereof that we must give our wicked nature the bridle, or sin so much the more freely, because our sins are cleansed away by the blood of Christ but we must rather so much more diligently resist sin. And yet we must not despair because of our weakness, for we have an Advocate and a purger, Christ Jesus the just, and therefore acceptable unto his father.

In that he nameth Christ he shutteth forth all other.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER II.

He exhorts them not to sin; yet encourages those who may have

fallen, by the hope of mercy through Christ, who is a

propitiation for the sins of the whole world, 1, 2.

He who knows God keeps his commandments; and he who professes

to abide in Christ ought to walk as Christ walked, 3-6.

The old and new commandment, that we should walk in the light,

and love the brethren, 7-11.

The apostle's description of the different states in the family

of God; little children, young men, and fathers; and directions

to each, 12-15.

A statement of what prevails in the world, 16, 17.

Cautions against antichrists, 18-23.

Exhortations to persevere in what they had received, and to

continue to follow that anointing of the Divine Spirit, by

which they could discern all men, and know all things necessary

to their salvation, and proper to prepare them for eternal

glory, 24-29.

NOTES ON CHAP. II

Verse 1. My little children] τεκνιαμου. My beloved children; the address of an affectionate father to children whom he tenderly loves. The term also refers to the apostle's authority as their spiritual father, and their obligation to obey as his spiritual children.

That ye sin not.] This is the language of the whole Scripture; of every dispensation, ordinance, institution, doctrine, and word of God. Sin not-do not run into ruin; live not so as to promote your own misery; be happy, for it is the will of God that ye should be so; therefore he wills that ye should be holy: holiness and happiness are inseparable; sin and misery are equally so.

And if any man sin] If, through ignorance, inexperience, the violence of temptation, unwatchfulness, c., ye have fallen into sin, and grieved the Spirit of God, do not continue in the sin, nor under the guilt do not despair of being again restored to the favour of God; your case, it is true, is deeply deplorable, but not desperate; there is still hope, for--

We have an advocate with the Father] We still have him before the throne who died for our offences, and rose again for our justification; and there he makes intercession for us. He is the righteous; he who suffered, the just for the unjust, that he might bring us to God. Do not, therefore, despair, but have immediate recourse to God through him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1. My little children. It is not only the sum and substance of the preceding doctrine, but the meaning of almost the whole gospel, that we are to depart from sin; and yet, though we are always exposed to God’s judgment, we are certain that Christ so intercedes by the sacrifice of his death, that the Father is propitious to us. In the meantime, he also anticipates an objection, lest any one should think that he gave license to sin when he spoke of God’s mercy, and shewed that it is presented to us all. He then joins together two parts of the gospel, which unreasonable men separate, and thus lacerate and mutilate. Besides, the doctrine of grace has always been calumniated by the ungodly. When the expiation of sins by Christ is set forth, they boastingly say that a license is given to sin.

To obviate these calumnies, the Apostle testifies first that the design of his doctrine was to keep men from sinning; for when he says, that ye sin not, his meaning only is, that they, according to the measure of human infirmity, should abstain from sins. And to the same purpose is what I have already said respecting fellowship with God, that we are to be conformable to him. He is not, however, silent as to the gratuitous remission of sins; for though heaven should fall and all things be confounded, yet this part of truth ought never to be omitted; but, on the contrary, what Christ is ought to be preached clearly and distinctly.

So ought we also to do at this day. As the flesh is inclined to wantonness, men ought to be carefully warned, that righteousness and salvation are provided in Christ for this end, that we may become the holy possession of God. Yet whenever it happens that men wantonly abuse the mercy of God, there are many snarlish men who load us with calumny, as though we gave loose reins to vices. We ought still boldly to go on and proclaim the grace of Christ, in which especially shines forth the glory of God, and in which consists the whole salvation of men. These barkings of the ungodly ought, I repeat it, to be wholly disregarded; for we see that the apostles were also by these barkings assailed.

For this reason he immediately adds the second clause, that when we sin we have an advocate By these words he confirms what we have already said, that we are very far from being perfectly righteous, nay, that we contract new guilt daily, and that yet there is a remedy for reconciling us to God, if we flee to Christ; and this is alone that in which consciences call acquiesce, in which is included the righteousness of men, in which is founded the hope of salvation.

The conditional particle, if, ought to be viewed as causal; for it cannot be but that we sin. In short, John means, that we are not only called away from sin by the gospel, because God invites us to himself, and offers to us the Spirit of regeneration, but that a provision is made for miserable sinners, that they may have God always propitious to them, and that the sins by which they are entangled, do not prevent them from becoming just, because they have a Mediator to reconcile them to God. But in order to shew how we return into favor with God, he says that Christ is our advocate; for he appears before God for this end, that he may exercise towards us the power and efficacy of his sacrifice. That this may be better understood, I will speak more homely. The intercession of Christ is a continual application of his death for our salvation. That God then does not impute to us our sins, this comes to us, because he has regard to Christ as intercessor.

But the two names, by which he afterwards signalizes Christ, properly belong to the subject of this passage. He calls him just and a propitiation. It is necessary for him to be both, that he might sustain the office and person of an Advocate; for who that is a sinner could reconcile God to us? For we are excluded from access to him, because no one is pure and free from sin. Hence no one is fit to be a high priest, except he is innocent and separated from sinners, as it is also declared in Hebrews 7:26. Propitiation is added, because no one is fit to be a high priest without a sacrifice. Hence, under the Law, no priest entered the sanctuary without blood; and a sacrifice, as a usual seal, was wont, according to God’s appointment, to accompany prayers. By this symbol it was God’s design to shew, that whosoever obtains favor for us, must be furnished with a sacrifice; for when God is offended, in order to pacify him a satisfaction is required. It hence follows, that all the saints who have ever been and shall be, have need of an advocate, and that no one except Christ is equal to undertake this office. And doubtless John ascribed these two things to Christ, to shew that he is the only true advocate.

Now, as no small consolation comes to us, when we hear that Christ not only died for us to reconcile us to the Father, but that he continually intercedes for us, so that an access in his name is open to us, that our prayers may be heard; so we ought especially to beware, lest this honor, which belongs peculiarly to him, should be transferred to another.

But we know that under the Papacy this office is ascribed indiscriminately to the saints. Thirty years ago, this so remarkable an article of our faith, that Christ is our advocate, was nearly buried; but at this day they allow that he is indeed one of many, but not the only one. They among the Papists who have a little more modesty, do not deny that Christ excels others; but they afterwards join with him a vast number of associates. But the words clearly mean that he cannot be an advocate who is not a priest; and the priesthood belongs to none but to Christ alone. In the meantime we do not take away the mutual intercessions of saints, which they exercise in love towards one another; but this has nothing to do with the dead who have removed from their intercourse with men; and nothing with that patronage which they feign for themselves, that they may not be dependent on Christ alone. For though brethren pray for brethren, yet they all, without exception, look to one advocate. There is, then, no doubt but the Papists set up against Christ so many idols as the patrons or advocates they devise for themselves.

We must also notice by the way, that those err very grossly, who imagine that Christ falls on his knees before the Father to pray for us. Such thoughts ought to be renounced, for they detract from the celestial glory of Christ; and the simple truth ought to be retained, that the fruit of his death is ever new and perpetual, that by his intercession he renders God propitious to us, and that he sanctifies our prayers by the odor of his sacrifice, and also aids us by pleading for us.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

II.

(4) The third idea that arises from the great fact that God is Light has already been suggested (1Jn_1:7), but now takes its distinct place in the series. It is the doctrine of Reconciliation and Redemption. St. John does not wish them to contemplate with complacency the probability of sinning; but to remember gratefully, in spite of falls, that the Author and Restorer of Light has provided a remedy both for the offence before God, and for its effect on themselves. First comes the principle that we must not sin; second, the admission that we do sin; third, the consolation for actual sin when it is in spite of sincere zeal for sanctification.

(1) My little children.—Six times in the letter occurs this diminutive of tender and caressing love: 1Jn_2:12; 1Jn_2:28; 1Jn_3:18; 1Jn_4:4; 1Jn_5:21. He was aged, he felt a fatherly care for them, he was their spiritual progenitor. (Comp. Gal_4:9.) The thought of the shame and misery of sin melted his heart. “My child” was what he called out to the lapsed youth, according to Eusebius (H. E. iii. 23).

These things.—He carries them on through the former points up to the new thought.

That ye sin not.—Another side of the object of the teaching: their joy could not be full unless they were earnest against sin. And yet the most holy would not be perfect.

If any man sin.—See 1Jn_1:8-10.

We have an advocate with the Father, Jesus Christ the righteous.—The word here translated Advocate was translated Comforter in Joh_14:16; Joh_14:25; Joh_15:26; Joh_16:7. It has two meanings; one, as in Job_16:2, he who comforts, or exhorts; the other, as here, he who is appealed to—a proxy, or attorney. (Comp. Rom_8:26; Heb_4:14-16; Heb_7:25.) The Redeemer, the Word made flesh, and reascended with His human nature, is that part of the Deity which assures us of the ever-active vitality of divine love. If the justice of God is connected most with the Father, the mercy is pledged by the Son. He has exalted our nature, undertaken our interests, presents our prayers, and will one day be surrounded by the countless millions of His human brothers whom He has rescued, wearing the same nature as Himself. He is represented as continuing our advocate, because otherwise His work might appear a mere separate earthly manifestation; “righteous,” because Christ, the only blameless example of human nature, can alone intercede for it with God (Heb_7:26; 1Pe_3:18; Joh_16:8-10). The Armenian translation actually adds “and blameless.” Augustine remarks that St. John did not set forth any apostle or saint as intercessor (here, if anywhere, he would have done so), but only Christ. “We” is not the Church corporately, but merely another instance of St. John’s kindly delicacy, as in 1Jn_1:6, &c.

(2) And he is the propitiation for our sins.—On the word “propitiation,” see the Introduction. By the satisfaction which the voluntary sacrifice of the Saviour offered to that divine order which requires the punishment of rebellion, both for its own correction and for a universal warning, the whole Deity has been rendered propitious, His graciousness has been called out, the righteousness of Rom_3:16 has been set in motion, that willeth not the death of a sinner, and is higher than mere retributive justice. (Comp. 1Jn_4:10; Joh_14:5-6; 1Co_1:30; 2Co_5:18; 2Co_5:21; Heb_2:17; Heb_9:28; Heb_10:20; 1Pe_2:21-24.)

And not for ours only, but also for the sins of the whole world.—This statement must not be limited. Its scope is that Christ’s redemption was offered for the whole of mankind, from Adam to the last man. Who lay hold of the redemption, must be determined on other considerations. (Comp. 1Jn_4:14; Joh_1:29; Joh_4:42.) Multitudes may be saved through this redemption who never heard of Christ (Act_10:34-35; Rom_2:14-15). St. John’s object in introducing this truth here is to rebuke the arrogance of those Christians who looked down on the non-Christian world as outside the Fatherhood and mercies of God. Such an error might be seen, for example, in the heated partisanship of a Crusader or persecutor for a civilisation politically Christian against one outside his own sympathies. (Comp. Tit_3:2-7; Rom_11:17-18.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

My little children,.... The apostle may address the saints under this character, on account of their regeneration by the Spirit and grace of God, in which they were as newborn babes; and on account of his being the instrument of their conversion, and so was their spiritual father, and therefore calls them his own children; and he might the rather use such a way of speaking, because of his advanced age, being now in his old age, and John the elder in age as well as in office; as well as to show his paternal affection for them, and care of them, and that what he had wrote, or should write, was not from any disrespect, but from pure love to them; and it might serve to put them in mind of their weakness in faith, in knowledge, and spiritual strength, that they might not entertain high notions of themselves, as if they were perfect and without infirmities; and it is easy to observe, that this is one of Christ's expressions, Joh 13:33, from whose lips the apostle took it, whose words and phrases he greatly delighted in, as he seems to do in this, by his frequent use of it; see Jo1 2:18.

These things write I unto you; concerning the purity and holiness of God, who is light itself; concerning fellowship with him, which no one that lives in sin can have; concerning pardon and cleansing from sin by the blood of Christ, and concerning sin being in them, and they not without it. The Ethiopic version reads, "we write", as in Jo1 1:4;

that ye sin not; not that he thought they could be entirely without it, either without the being of it, or the commission of it, in thought, word, or deed, for this would be to suppose that which is contrary to his own words, in Jo1 1:8; but he suggests that the end of his writing on these subjects was, that they might not live in sin, and indulge themselves in a vicious course of living, give up themselves to it, and walk in it, and work it with all greediness: and nothing could be more suitably adapted to such an end than the consideration of the holiness of God, who calls by his grace; and of the necessity of light and grace and holiness in men to communion with him; and of the pardoning grace of God and cleansing blood of Christ, which, when savingly applied, sets men against sin, and makes them zealous of good works; and of the indwelling of sin in the saints, which puts them upon their guard against it:

and if any man sin; as every man does, even everyone that is in the light, and walks in it, and has fellowship with God; everyone that believes in Christ, and is justified through his righteousness, and pardoned by his blood; everyone of the little children; for the apostle is not speaking of mankind in general who sin, for Christ is not an advocate for all that sin, but of these in particular; hence the Arabic version renders it, "if any of you sin"; and this, with the following, he says not to encourage in sin, but to comfort under a sense of it:

we have an advocate with the Father, Jesus Christ the righteous; Christ is an advocate, not for just or righteous persons, for as he came not to call these to repentance, nor to die for them, so such have no need of an advocate, nor is he one for them; but as he came to call sinners, and to save them, and died for them, the just for the unjust, so he is an advocate, and makes intercession for transgressors; and not for all men, though they have all sinned; not for the world, or those so called in distinction from the persons given him by his Father, for these he prays not; but for all the elect, and whatsoever charges are brought against them he answers to them, and for them; and for all that believe in him, be they weak or strong, even for the apostles as well as others; for they were not without sin, were men of like passions as others, and carried about with them a body of sin, and had their daily infirmities, and so needed an advocate as others; and hence John says, "we have an advocate", &c. but then Christ is not an advocate for sin, though for sinners; he does not vindicate the commission of sin, or plead for the performance of it; he is no patron of iniquity; nor does he deny that his clients have sinned, or affirm that their actions are not sins; he allows in court all their sins, with all their aggravated circumstances; nor does he go about to excuse or extenuate them; but he is an advocate for the non-imputation of them, and for the application of pardon to them: he pleads in their favour, that these sins have been laid upon him, and he has bore them; that his blood has been shed for the remission of them, and that he has made full satisfaction for them; and therefore in justice they ought not to be laid to their charge; but that the forgiveness of them should be applied unto them, for the relief and comfort of their burdened and distressed consciences: and for this he is an advocate for his poor sinning people "with the Father"; who being the first Person, and the Son the advocate, and the Spirit sustaining a like character, is only mentioned; and he being God against whom sin is committed, and to whom the satisfaction is made; and the rather, as he is the Father of Christ, and of those for whom he is an advocate; seeing it may be concluded that his pleadings will be with success, since he is not only related to him, and has an interest in him himself, but the persons also, whose patron he is, are related to him, and have a share in his paternal affection and care: moreover, this phrase, as it expresses the distinct personality of Christ from the Father, so his being with him in heaven at his right hand, and nearness to him; where he discharges this office of his, partly by appearing in person for his people in the presence of God; and partly by carrying in and presenting their confessions of sin, and their prayers for the fresh discoveries and applications of pardoning grace, which he offers up to his Father with the sweet incense of his mediation; and chiefly by pleading the virtue of his blood, righteousness, and sacrifice, which are carried within the vail, and are always in sight, and call aloud for peace and pardon; as also by answering and removing the charges and accusations of the court adversary, the accuser of the brethren, the devil; as well as by the declarations of his will, demanding in point of justice, in consideration of his sufferings and death, that such and such blessings be bestowed upon his people, as pardon, righteousness, grace, and supplies of grace, and at last glory; and by applying these benefits to their souls as a "comforter", which the word here used also signifies, and is so rendered, Joh 14:16; and by the Arabic version here. Now the saints have but one advocate, and that is enough for them; the apostle does not say we have advocates, but "an advocate"; not angels, nor saints departed, but Jesus Christ only, who is the one Mediator between God and man, Ti1 2:5, and he is a continual one, he ever lives to make intercession; his blood is always speaking, and he always pleading; and therefore it is said "we have", not we have had, or we shall have an advocate and he is a prevalent one, he is always heard, he thoroughly pleads the cause he undertakes, and ever carries it; which is owing to the dignity of his person, his interest with his Father, and the virtue and value of his sacrifice: and he every way fit for such a work, for he is "righteous"; not only in his natures, both divine and human, but in his office, as Mediator, which he faithfully and righteously performs; he is a very proper person to plead for guilty persons, which he could not do if he himself was guilty; but he is so holy and righteous that nothing can be objected to him by God; and it need not be doubted by men that he will act the faithful part to them, and righteously serve them and their cause; and it is moreover his righteousness which he has wrought out, and is imputed to them, that carries the cause for them; and therefore this character of Christ fitly added, as is also the following. The Jews (i) have adopted the word in the text into their language, but have applied it to a different purpose, to alms deeds, repentance, and good works. Much more agreeably Philo the Jew (k) speaks of the son of perfect virtue, "as an advocate" for the forgiveness of sins, and for a supply of everlasting good things.

(i) Pirke Abot, c. 4. sect. 11. T. Bab. Sabbat, fol. 32. 1. T. Bab. Bava Bathra, fol. 10. 1. (k) De Vita Mosis, l. iii. p. 673.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

Ver. 1. That ye sin not] Presuming upon an easy and speedy pardon. The worst sort of Papists will say, When we have sinned, we must confess; and when we have confessed, we must sin again, that we may confess again; so making account of confessing, as drunkards do of vomiting. But we have not so learned Christ. If his word dwell richly in us, it will teach us to deny ungodliness, &c.; to forsake as well as confess sin, and not after confession, to turn again to folly, or (as those that are dog sick) to their former vomit. With confession of sin must be joined confusion of sin, Pro 28:13. We may not do as those Philistines, that confessed their error and yet sent away the ark of God, 1Sa 6:3. Nor as Saul, "I have sinned, yet honour me before the people," 1Sa 15:30. Nor yet as those perverse Israelites, "We have sinned, we will go up;" though God had flatly forbidden them at that time to go up against the Amorites; and for their presumptuous attempt brought them back by weeping cross, Deu 1:41-43, &c. Sin confessed must be, 1. Disallowed in our judgments. 2. Disavowed and declined in our wills and affections. 3. Cast out of our practice; Ephraim shall say, "What have I to do any more with idols?" Hos 14:8. He shall pollute the images that he had once perfumed: he shall angrily say unto them, Get you hence, Isa 30:22.

And if any man sin] Being taken before he is aware, Gal 6:1. {See Trapp on "Gal 6:1"}

We have an advocate] Who appears for us in heaven, and pleads our cause effectually. See Heb 9:24.

Jesus Christ the righteous] Or else he could not go to the Father for us. {See Trapp on "Joh 16:10"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

My little children - Τεκνια μοῦ Teknia mou. This is such language as an aged apostle would be likely to use when addressing a church, and its use in this Epistle may be regarded as one evidence that John had reached an advanced period of life when he wrote the Epistle.

These things write I unto you - To wit, the things stated in 1Jo 1:1.

That ye sin not - To keep you from sin, or to induce you to lead a holy life.

And if any man sin - As all are liable, with hearts as corrupt as ours, and amidst the temptations of a world like this, to do. This, of course, does not imply that it is proper or right to sin, or that Christians should have no concern about it; but the meaning is, that all are liable to sin, and when we are conscious of sin the mind should not yield to despondency and despair. It might be supposed, perhaps, that if one sinned after baptism, or after being converted, there could be no forgiveness. The apostle designs to guard against any such supposition, and to show that the atonement made by the Redeemer had respect to all kinds of sin, and that under the deepest consciousness of guilt and of personal unworthiness, we may feel that we have an advocate on high.

We have an advocate with the Father - God only can forgive sin; and though we have no claim on him, yet there is one with him who can plead our cause, and on whom we can rely to manage our interests there. The word rendered “advocate” (παράκλητος paraklētos - paraclete) is elsewhere applied to the Holy Spirit, and is in every other place where it occurs in the New Testament rendered “comforter,” Joh 14:16, Joh 14:26; Joh 15:26; Joh 16:7. On the meaning of the word, see the notes at Joh 14:16. As used with reference to the Holy Spirit (Joh 14:16, et al.) it is employed in the more general sense of “helper,” or “aid;” and the particular manner in which the Holy Spirit aids us, may be seen stated in the notes at Joh 14:16. As usual here with reference to the Lord Jesus, it is employed in the more limited sense of the word “advocate,” as the word is frequently used in the Greek writers to denote an advocate in court; that is, one whom we call to our aid; or to stand by us, to defend our suit. Where it is applied to the Lord Jesus, the language is evidently figurative, since there can be no literal pleading for us in heaven; but it is expressive of the great truth that he has undertaken our cause with God, and that he performs for us all that we expect of an advocate and counselor. It is not to be supposed, however, that he manages our cause in the same way, or on the same principles on which an advocate in a human tribunal does. An advocate in court is employed to defend his client. He does not begin by admitting his guilt, or in any way basing his plea on the conceded fact that he is guilty; his proper business is to show that he is not guilty, or, if he be proved to be so, to see that no injustice shall be done him. The proper business of an advocate in a human court, therefore, embraces two things:

To show that his client is not guilty in the form and manner charged on him. This he may do in one of two ways, either,

(a)By showing that he did not do the act charged on him, as when he is charged with murder, and can prove an alibi, or show that he was not present at the time the murder was committed; or,

(b)By proving that he had a right to do the deed - as, if he is charged with murder, he may admit the fact of the killing, but may show that it was in self-defense.

In case his client is convicted, his office is to see that no injustice is done to him in the sentence; to stand by him still; to avail himself of all that the law allows in his favor, or to state any circumstance of age, or sex, or former service, or bodily health, which would in any way mitigate the sentence.

The advocacy of the Lord Jesus in our behalf, however, is wholly different from this, though the same general object is pursued and sought, the good of those for whom he becomes an advocate. The nature of his advocacy may be stated in the following particulars:

(1) He admits the guilt of those for whom he becomes the advocate, to the full extent charged on them by the law of God, and by their own consciences. He does not attempt to hide or conceal it. He makes no apology for it. He neither attempts to deny the fact, nor to show that they had a right to do as they have done. He could not do this, for it would not be true; and any plea before the throne of God which should be based on a denial of our guilt would be fatal to our cause.

(2) As our advocate, he undertakes to be security that no wrong shall be done to the universe if we are not punished as we deserve; that is, if we are pardoned, and treated as if we had not sinned. This he does by pleading what he has done in behalf of people; that is, by the plea that his sufferings and death in behalf of sinners have done as much to honor the law, and to maintain the truth and justice of God, and to prevent the extension of apostasy, as if the offenders themselves had suffered the full penalty of the law. If sinners are punished in hell, there will be some object to be accomplished by it; and the simple account of the atonement by Christ is, that his death will secure all the good results to the universe which would be secured by the punishment of the offender himself. It has done as much to maintain the honor of the law, and to impress the universe with the truth that sin cannot be committed with impunity. If all the good results can be secured by substituted sufferings which there would be by the punishment of the offender himself, then it is clear that the guilty may be acquitted and saved. Why should they not be? The Saviour, as our advocate, undertakes to be security that this shall be.

(3) As our advocate, he becomes a surety for our good behavior; gives a pledge to justice that we will obey the laws of God, and that he will keep us in the paths of obedience and truth; that, if pardoned, we will not continue to rebel. This pledge or surety can be given in no human court of justice. No man, advocate or friend can give security when one is pardoned who has been convicted of stealing a horse, that he will not steal a horse again; when one who has been guilty of murder is pardoned, that he will never be guilty of it again; when one who has been guilty of forgery is pardoned, that he will not be guilty of it again. If he could do this, the subject of pardon would be attended with much fewer difficulties than it is now. But the Lord Jesus becomes such a pledge or surety for us, Heb 7:22, and hence he becomes such an advocate with the Father as we need.

Jesus Christ the righteous - One who is eminently righteous himself, and who possesses the means of rendering others righteous. It is an appropriate feeling when we come before God in his name, that we come pleading the merits of one who is eminently righteous, and on account of whose righteousness we may be justified and saved.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That you may not sin, or lose the grace of God by any considerable sin. --- But if any man sin, we have an advocate with the Father, Jesus Christ, the eternal Son of the Father, who being made man to redeem us from sin, is our great Advocate, our chief Mediator, and only Redeemer, by whose merits and grace we have been reconciled, after we had lost and forfeited the grace and favour of God by our offences. He is the only propitiation for the sins of the whole world; for, as St. Paul says, (Hebrews x. 14.) Christ, for one oblation on the cross, hath perfected for ever them that are sanctified. All remission of sins, all sanctification, is derived from the merits and satisfaction of our Redeemer, Jesus Christ; not but that the Angels and saints in heaven, and virtuous persons upon earth, when they pray to God for us, may be called advocates, mediators, and intercessors (though not redeemers) in a different sense, and in an inferior manner, without any injury, but on the contrary with an honour done to Christ; because what they pray and ask for us, is only begged and hoped for through Christ, and by his merits. St. Augustine[1] in his commentary on this epistle, on these very words, we have an advocate, &c. prevents and answers this very objection of the late pretended reformers: (tom. iii, part 2. p. 831 Nov. Edit.) "Some one will say: therefore the saints do not ask for us, therefore the bishops and governors of the Church do not ask for the people." He denies that this follows, the saints being advocates in a different sense. Though God be our protector and defender from dangers, this does not hinder us from owning the Angels to be our defenders in an inferior manner under God, as the Church of England acknowledges in the common prayer book on the feast of St. Michael, and all Angels, which runs thus: "mercifully grant, that as thy holy Angels always do thee service in heaven, so by thy appointment they may succour and defend us on earth through Jesus Christ, our Lord. Amen." (Witham) --- The calling and office of an advocate is many things proper to Christ, and in every condition more singularly and excellently applying to him than to any Angel, saint, or living creature, though these also may be truly so called without any derogation from Christ. To him solely it belongs to procure us mercy before God, by the general ransom of his blood for our delivery; hence he is our only advocate of redemption, though others may be and are advocates of intercession. Hence St. Irenæus (lib. iii. chap. 33. and lib. v. post med.) says: "the obedient Virgin Mary is made the advocate of the disobedient Eve." Our Saviour declares that Angels are deputed for the protection of infants; (Matthew xviii.) and frequently are the examples we find in the old Scripture, such as Genesis xlviii. 16.; Tobit v. 27. and xii. 12.; Daniel x. See also the common prayer book, in the collect of Michaelmas day.

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[BIBLIOGRAPHY]

Sed dicet aliquis, says St. Augustine on this place, ergo sancti non petunt pro nobis. Ergo episcopi et præpositi non petunt pro populo; sed attendite scripturas, &c.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He endeavours in this to steer them a middle course, that they might neither presume to sin, nor despair if they did; and bespeaks them with a compellation, importing both authority and love; well becoming him as then an aged person, an apostle, their teacher, and who was their most affectionate spiritual father. And lets them know, the first design of what he was now writing (had hitherto written, and was further to write) was: That they might to their uttermost avoid sinning at all: but adds, if, through human frailty, they did sin,

we have an Advocate with the Father, Jesus Christ the righteous; implying our need of Christ for renewed as well as first pardon; and not of his death only, but continual intercession; and represents the advantages Christ hath for success in his interposing for us, in respect both of his relation to God as his Father, (which is put indefinitely,

the Father, that the consideration might not be excluded of his being our Father also), and his righteousness, by which he could not but be acceptable to him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 1, 2. Moreover, walking in the light involves accepting the propitiation wrought through Jesus Christ the Righteous.

The connexion with the preceding is close. We have just had

(1) the confession that we do sin; we now have

(2) the principle that we must not sin; and

(3) the consolation that sin is not irremediable.

My little children; or, perhaps, my dear children; or, simply, my children. The diminutive teknia, if it retains any force, expresses endearment rather than smallness or youth. The word occurs only once outside this Epistle, (Joh_13:33) and it was, perhaps, from Christ"s useof it then that St. John adopted it (verses 12, 28; 1Jn_3:7, 18 4:4 5:21) In Gal_4:19 the reading is doubtful Cf. Ti me feugeiv, teknon tora; in the beautiful story of St. John and the young robber (Eusebius, "Hist. Ec:," 3 23:17). As distinct from paidia, (1Jn_2:13, 1Jn_2:18) the word seems to imply spiritual fatherhood. These things (the section, 1Jn_1:5-10) I write to you, that ye may not sin. The aorist forbids the rendering, "continue in sin;" as before, those who are walking in light and yet sin through frailty are addressed. Two apparently contradictory principles have been set forth: you must walk in light; you must confess that you sin. St. John now goes on to reconcile them. I write

(1) to charge you not to sin;

(2) to tell you that if we sin, we have an Advocate.

Instead of understanding "to tell you that," we may take kai as "and yet a frequent use in St. John. There are two seemingly opposite truths sin is wholly alien from the Christian, and the Christian is never wholly free from sin; and St. John struggles to give them their right balance, not in the dialectical manner of St. Paul, but by stating them alternately, side by side, varying the point of view. We have an Advocate. The possession of the Advocate is as continual e]comen as of the sin. (1Jn_1:8) Every one feels that "a Comforter with the Father" is an impossible rendering. But St. John alone uses the word Paraklhtov, four times in his Gospel of the Spirit, (see on Joh_14:16) and once here of Christ. Is it likely that he would use so unusual and important a word in two different senses, and that in two writings intended as companions to one another? The rendering "Advocate," necessary here, carries with it the rendering "Advocate" in the Gospel. Moreover, what is the meaning of a]llov Paraklhtov, if Christ is an Advocate, but the Spirit a Comforter? If Christ is one Advocate and the Spirit "another Advocate," all is intelligible. Philo frequently uses paraklhtov of the high priest as intercessor for the people, and also of the Divine Logov. There is a difference, however, between "Paraclete" as used of the Spirit and as used of Christ. It is applied to the Spirit in his relation to the disciples; to Christ in his relation to the Father. Christ is our Advocate prov tora: his advocacy turns towards the Father to propitiate him. And not in vain; for he is himself "righteous." A sinner could not reconcile God to sinners; but a righteous Advocate can, for his character is a warrant for the righteousness of his cause. Thus, dikaion is the set-off to ejan tiv aJmarth. One who has sinned needs an advocate; one who has not sinned can best undertake the office. Dikaion at the end, without the article, is gently suggestive of the plea, "Jesus Christ, a Righteous One.

HOMILETICS.

Vers. 1, 2.

God"s remedy for sin.

Connecting link: The being without sin, although that to which we cannot as yet pretend without frustrating the purpose of God"s revelation of himself, is nevertheless a point to be aimed at in our advance in and towards the light, and is the purpose of the apostle in unfolding his teachings. Hence there immediately suggests itself the following topic

The completeness of the Divine provision for the forgiveness and cure of sin. It is by no means an unimportant part of the evidence of the Divine origin of the gospel that, while nowhere else is sin viewed so seriously, vet nowhere else is its cure provided for so radically. And whereas one of the first lessons a man has to learn is that of the terrible evil of sin, the next in order is that of its possible removal. To learn how deeply he is sunk in it, without being shown how he may rise above it, would plunge a man either into morbid indifference or into bitter and hopeless despair. On the other hand, to point out the greatness of the remedy to one who sees not the depth of the evil it is designed to meet, would be but to speak to inappreciative ears. Consequently, the preacher has to dwell on both in turn. Hence, lest any one should have been brought by the apostle"s teaching to so vivid a sense of sin"s pervasive poisoning as to despair of ever attaining to the end indicated in verse 1, "that ye sin not," the apostle seems to say, "Of this you need not despair, for God"s provision is so complete. If any man sin," etc. Hence two lines of thought may be indicated here.

I WHAT IS THIS DIVINE REMEDY FOR SIN? Here the apostle gives us three steps, each succeeding one an advance on the former. 1. The entire work of God in providing a remedy for sin centers in the Lord Jesus Christ. (Let each word in the apostle"s phrase have its full weight and meaning expanded as far as possible.)

(1) Jesus the Saviour.

(2) Christ the Anointed One, the Messiah.

(3) The Righteous One One who, being perfectly righteous, was so far fitted to undertake the sinner"s cause; One who, being the Son of man, could represent earth to heaven, and who, being also the Son of God, could represent heaven to earth. In this mutual representativeness is the fitness of his mediation. As such: 2. His work is represented here as twofold.

(1) He is a Propitiation. It is all-important to indicate here the wide distinction between the classical and the scriptural conceptions attached to this word (see Westcott, in loc. ). In the one case man seeks to propitiate an offended and incensed Deity. In the other case the "Righteous Father" himself reconciles the world to himself by the giving up of his own Son to do a work which should at once clear the great Ruler from all connivance at sin, and thus open the way for a reception of the penitent sinner in abounding love and in perfect righteousness. The student should study the entire Scripture usage of the words iJlasmov iJlasthrion; rpK trpoK. Nor should we confine ourselves to the thought that something that Christ did was the propitiation. He is the Propitiation. Kai aujtov ejstin. He himself is, abidingly, the Propitiation. The propitiation is not simply an act once done; but the ever-living Saviour himself, who died for us and rose again. He covers sin with the mantle of his own forgiving love, having the infinite right to do it as the Priest upon his throne.

(2) Jesus Christ the Righteous One is also an Advocate Paraklhtov. The word "Paraclete" is one of wine significance. It would apply to one who undertook a cause on behalf of another stood by him through all difficulties, and saw him safely through. The word is translated "Comforter" in John 14; here "Advocate." Neither is inaccurate; both am too limited. The Lord Jesus Christ, who came to us from the Father, is now our Intercessor with him. (For the glory of this office, cf. Hebrews 7. For the contents of the pleading, see Joh 17) Of its method in detail we can form no conception; but we know that, if our cause is undertaken by the Lord Jesus, he will carry it through, and we shall prevail through him? 3. The propitiation is for the sins of the whole world. How unscriptural does any limitation of the merciful intent of the atonement seem in the presence of such phrases as this! The advocacy is for all those who entrust their cause to him. (Heb_7:25) As Westcott beautifully remarks, "He is not an Advocate who wishes to set aside the Law, but to carry it out and apply it.

II How DOES ALL THIS BEAR ON THE DOING AWAY OF SIN IN US? The action of the Saviour"s work is twofold.

1. Objectively. For us Godward. It fulfils the Law. It vindicates righteousness. It reveals the purity of the great white throne, and the love

2. of the eternal Father. It thus declares God"s rectitude in the remission of sin. All that is needed to clear the way for the sinner having access to the Father righteously, is done. "It is finished!

3. Subjectively. In us manward.

(1) It awakens hope, and thus banishes despair an imperative condition, without which no further step can be gained. When hope dawns it is a sure sign all is not lost.

(2) Faith is called forth. When the Spirit of God shows the glory of Christ to a sin-mourning spirit, then the Object of trust is disclosed, and trust reposes in that Object, and pardon is received.

(3) Penitence is awakened. "A sense of blood-bought pardon soon dissolves a heart of stone.

(4) Love is called forth to a living and loving Redeemer. The warmest affections of the soul go out to the Son of God, as to One "who loved us, and gave himself for us." Then

(5) there is henceforth a constant and increasing loathing of sin. By means of "the expulsive power of a new affection" the poison of sin is driven out from the heart. What was once loved is loathed, what was once hated is loved. The new man declares a lifelong war against the sin which made his Saviour bleed.

(6) The life is now devoted to the Lord Jesus, who, in the new kingdom of his grace, gives full scope for every power and faculty of the man, giving them "loved and Divine employ." And the more ardently the Saviour"s service is entered on, the more rapidly doth sin perish and holiness adorn the life. And in this course the new career is entered on, in which, sustained by Divine grace and inspired by Divine love, the sin which once was his plague shall come to be for ever and for ever dead!

HOMILIES BY W. JONES Vers. 1, 2.

Our Advocate and Propitiation.

little children, these things write I unto you," etc. Very tender and eminently Johannean is the opening of this paragraph. "My little children." The appellation suggests:

1. The spiritual paternity of the apostle. St. Paul addressed the same words to those Galatian Christians whom he had spiritually begotten. (Gal_4:19) He referred with great tenderness and force to the same relationship in writing to the Corinthians. (1Co_4:14, 1Co_4:15) Probably many of those to whom St. John was writing were his spiritual children.

1. The spiritual affection of the apostle. The use of the diminutive indicates this.

2. The spiritual authority of the apostle. His fatherly relation to them, his tender affection for them, and his venerable age combine to invest his words with authority. Our text teaches

I THAT THE GOSPEL OF JESUS CHRIST DISCOURAGES SIN. "These things write I unto you, that ye sin not." The "these things" are the statements made in chapter 1:6-10. The fact that sin exists even in the Christian is there affirmed, and gracious provision for the forgiveness of sin and for the sanctification of the believer is set forth. And now, in order that no one by reason of these things should look upon sin as inevitable, or regard it with tolerance, or fail to battle against it, St. John writes, "These things write I unto you, that ye sin not." St. Paul guards against the same misuse of the provisions of the rich grace of God thus: "Shall we continue in sin, that grace may abound? God forbid". (Rom_6:1, Rom_6:2) That the provisions of Divine grace for the pardon of sin afford no encouragement to its commission is proved by:

1. The object of Christ"s mediatorial work. To "save his people from their sins." "He appeared to, put away sin by the sacrifice of himself" (cf. Eph_1:4 Eph_2:10 Eph_5:25-27; Tit_2:14)

2. The cost of Christ"s mediatorial work. The great price at which pardon and salvation were rendered possible should powerfully deter from the practice of sin. "God spared not his own Son," etc.; "Ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ," etc. Since redemption from sin is so expensive a process, sin must be not a trifling, but a terrible evil.

3. The influence of Christ"s mediatorial work. The love of God manifested in our Lord and Saviour is fitted to awaken our love to him. Love to God springs up in the heart of every one who truly believes in Jesus Christ; and love to God is the mightiest and most resolute antagonist of sin.

II THAT THE GOSPEL OF JESUS CHRIST RECOGNIZES THE LIABILITY OF EVEN GOOD MEN TO SIN. "And if any man sin." This liability arises from:

1. Our exposure to temptation. Sometimes we are confronted by our "adversary the devil, as a roaring lion." But more frequently are we in danger by reason of "the wiles of the devil." "Satan fashioneth himself into

2. an angel of light," that he may deceive souls and lead them into sin. We are also assailed by temptations in human society temptations which are plausible and appear harmless, but which are full of peril to us.

3. The infirmity of our moral nature. There is that in us which is ready to respond to temptation. Thus temptations which appeal to our sensual appetites sometimes prove too strong for our spiritual principles, the sensual in us not being in complete subjection to the spiritual. Temptations which promise present pleasure or profit, but involve the risk of some of our most precious interests in the future, are sometimes successful because of defective spiritual perception or of moral weakness. This liability to sin is confirmed

(1) by the history of good men, e.g., Noah, Abraham, Moses, Aaron, David, Peter;

(2) by our own experience.

III THE GOSPEL OF JESUS CHRIST ANNOUNCES GRACIOUS PROVISION TO MEET THE LIABILITY OF GOOD MEN TO SIN. "And if any man sin, we have an Advocate with the Father," etc.

1. Jesus Christ is our Representative with the Father. "We have an Advocate with the Father, Jesus Christ the Righteous." The word translated "advocate" means one who is called to our side; then a Comforter, Helper, Advocate. "Representative" is a word which, perhaps, expresses the meaning here. Jesus Christ "appears before the face of God for us." He stands by us with his face directed towards the face of God the Father, obtaining for us the forgiveness and favour, the stimulus and strength which we need. As Professor Lias puts it, "We have One who stands by us para, yet looks toward prov the Father, and who, one with us and with him, can enable us to do all things through his all-powerful aid." And he is "righteous." In this he is unlike us. We are unrighteous, and therefore unfit to appear before the face of God. But he, being perfectly righteous, is fitted to appear before God on our behalf.

2. Jesus Christ is also the Propitiation for our sins. "And he is the Propitiation for our sins; and not for ours only, but also for the whole world." The primary meaning of "propitiation" was that which appeases or turns away the wrath of the gods from men. But we must take heed that we do not rashly apply the ideas of heathenism as to its gods, to the only living and true, the holy and gracious God. So much has been said and written concerning the propitiation, which seems to us to have no warrant in the sacred Scriptures, and much that has not been honourable to the holy and ever-blessed God and Father, that it is with diffidence that we venture upon any remarks concerning it. The New Testament does not give us any explanation of the propitiation; it presents us with no theory or scheme concerning it; it simply states it as a great fact in the Divine way of salvation. And it would have been well if the example of the sacred writers in this respect had been more generally followed. Here is the declaration of St. Paul: "Being justified freely by his grace through the redemption that is in Christ Jesus: whom God set forth to be a Propitiation, through faith, by his blood, to show his righteousness," etc.. (Rom_3:24-26) Jesus Christ himself is said to be the Propitiation for our sins. No particular portion of his life or work, his sufferings or death, is specified in our text as constituting the propitiation. Christ, in the whole of his mediatorial ministry life and work, sufferings and death, resurrection, ascension, andintercession is our Propitiation. We venture to make two observations.

(1) The propitiation was not anything offered to God to render him willing to bless and save us. If proof of this were required, we have it in chapter 4:10: "Herein is love, not that we loved God, but that he loved us, and senthis Son to be the Propitiation for our sins." God did not provide the propitiation to propitiate himself. Our Saviour is the Gift of the Father"s love to us, not the Procurer of that love for us. It is nowhere said in the Scriptures that Christ reconciled God to man. Such reconciliation was never needed. The great Father was always disposed to bless and save man.

(2) The propitiation was designed to remove obstructions to the free flowing forth of the mercy of God to man. Here was an obstruction: man had broken the holy Law of God, had set it at naught, and was still doing so. But man cannot be pardoned while he stands in such an attitude and relation to Law. Love itself demands that Law shall be obeyed and honoured. True mercy can only be exercised in harmony with righteousness. The well-being of man is an impossibility except he be won to loyalty to the Law of God. Jesus Christ vindicated the solemn authority of God"s holy Law by his obedience unto death, even the death of the cross. Again, there was an obstruction in the heart of man to the free flowing forth of the mercy of God to him. Man regarded God with distrust and suspicion, if not with enmity. "Alienated and enemies in your mind in your evil works" is the apostolic description of unrenewed man. The propitiation was designed to reconcile man to God, and dispose him to accept the offered salvation. "God was in Christ reconciling the world unto himself." The sacrifice of Christ is the supreme manifestation of the infinite love of God towards man (cf. Joh_3:16; Rom_5:8) When that love is heartily believed in, man is reconciled to God; he no longer regards him as an enemy, but as his gracious and adorable God and Father. This accords with the statement of St. Paul that Christ Jesus is "a Propitiation through faith by his blood." "The true Christian idea of propitiation," says Bushnell, "is not that God is placated or satisfied by the expiatory pains offered him. It supposes, first, a subjective atoning, or reconciliation in us; and then, as a further result, that God is objectively propitiated, or set in a new relation of welcome and peace. Before he could not embrace us, even in his love. His love was the love of compassion; now it is the love of complacency and permitted friendship." And this propitiation is for all men. "The Propitiation for our sins; and not for ours only, but also for the whole world." If any are not saved, it is neither because of any deficiency in the Divine purposes or provisions, nor because the propitiation of Christ is limited to certain persons or to a certain number only. The salvation of Jesus Christ is adequate to all men, and is offered freely to all men. If any are not saved, it is because they refuse the redemptive mercy of God in Christ Jesus. W.J.

HOMILIES BY R. FINLAYSON Vers. 1-6.

Sin supposed: sin dealt with.

There is here a contrast to the statement in the last verse of the first chapter. There, a man was supposed to deny the commission of sin. Here, the apostle supposes its existence, and shows how God has dealt with it. We have here

I DIVINE PROVISION AGAINST EXPERIENCE OF SIN IN BELIEVERS,

1. Advocacy as far as our need for it is concerned. "My little children, these things write I unto you, that ye may not sin. And if any man sin," etc. John addresses Christians in the circle of Churches of which Ephesus was the point, in whom he was deeply interested, as his little children. This term of affection, which Paul only uses once in his Epistles, John uses seven times in this Epistle. It is in accordance with affection being the strongest element in his nature, and also in accordance with his advanced age in comparison with Paul. The addition of the personal pronoun is found only here and in chapter 3:18. In presenting the contrast, John would naturally have gone on to say, "If we sin." But that would have had the appearance of treating the experience of sin in believers too much as a matter of course. He therefore considers it necessary to interpose words in which he states it to be the object of his writing to them, that they should not sin. It is important to note, in view of subsequent statements, that he does not write to them as sinless, but as those who have the ideal of sinlessness before them. Struggling on toward sinlessness, we have yet the experience of sin. It was not thus with the Master, who, in his struggle on toward perfection, could say, "Which of you convinceth me of sin?" "No mere man since the Fall is able, in this life, perfectly to keep the commandments of God, but doth daily break them in thought, word, and deed." This applies even to those who are assisted by grace. Our nature is not thoroughly renewed, and so, as the language bears here, there are acts of sin which, according to a former thought, we have to confess to God. How, then, with the constantly recurring consciousness of sin, are we to he advanced to sinlessness? In the answer which the apostle gives to this we are not to

2. understand that he excludes our own pleading; for he repeatedly in this Epistle assumes that it is our duty to ask of God, which must pass into earnest pleading. But, in bringing in the advocacy of Another, he views our own advocacy as being insufficient by itself. It is not difficult to see how this should be. It is really involved in that which gives rise to constantly recurring acts of sin. It is one and the same disposition which leads us to shut our eyes to our need, and also makes us lukewarm in seeking the remedy. It unfits us for our being our own advocate, that we have an insufficient knowledge of our case. We cannot go into it with that thoroughness and skillfulness with which an advocate should go into a case which he undertakes. We do not know precisely the stage to which we have already come in our deliverance from sin, nor have we an adequate conception of the goal of sinlessness to which we have yet to come. We are, therefore, more or less working in the dark, and our pleading for ourselves must partake more or less of ignorance. "So find we profit," says Shakespeare, "by losing of our prayers." We have not a right idea of the blessings which we really need. We are like children, who ask many things of their parents which it is not wise for them to grant. Again, it unfits us for our being our own advocate, that we have an insufficient earnestness in urging our case. To be delivered from sin, from particular sins which beset us, from the love of sin, is a matter essential to our well-being. We ought to plead for it as for our life, and this continuously. We are not to plead as though we would rather be refused, or in the more earnest tone only by fits and starts. But how can our advocacy be up to the mark of what advocacy should be, when what we have need to plead for is earnestness of the whole soul, and this in every successive moment of life? If, then, we are to have perfect advocacy, we must look away from ourselves.

3. The advocacy that we need. "We have an Advocate." It has sometimes happened that a person against whom a charge has been laid, for whom a good plea could be presented, has suffered materially for want of an advocate properly to present the plea. This cannot be said of us, for we are told here that, it" we sin, we have an Advocate. The Divine love has been beforehand with us, and the case of our falling into sin, as we do, notwithstanding our covenant position, and notwithstanding our struggle after sinlessness every day, is met by the provision of an Advocate. There is the same word here which in John"s Gospel is translated "Comforter." It is literally one who is called to our side. There is no inconsistency in the translation; for in the Gospel we are to think of One who stands by us in our distresses, whereas here we are to think of One who stands by us so that we do not sink under our experience of sin on our way to sinlessness.

The Paraclete in the Gospel is the Holy Ghost; but he is said to be another Comforter. Christ had been the Paraclete of his disciples, ever at their side to keep them from sinking of heart. He had been their Paraclete even in the sense of Advocate. What are we to understand by the night spent in prayer before the ordination of the twelve? While it was for himself, was it not also for them, "that they might rise to the height of their high calling, not puffed up, but divinely filled with grace and lowly power; till all all save one should be found finally not unworthy of this ministry and apostleship? And for us, and for all the long line of Christian generations to be built up on those twelve foundations, believing through their word: may we not so read that long night-prayer of consecration and of intercession by our Priest and King? What are we to make of that prayer for Peter on the last night of our Saviour"s earthly life: "Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not"? Have we not here an open vision of the manner in which he was engaged in his private devotions? The Spirit makes up in this respect for the want of Christ"s earthly presence; for be is with us to help our infirmities in prayer, and is engaged himself in intercession. The Spirit"s advocacy on earth does not, however, supersede our Lord"s advocacy in heaven. For even the sending of the Spirit was to be an answer to Christ"s future intercession. "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever." When we sin, then which is the experience of all believers in this life this is the heavenly advocacy that we are to take advantage of. Our minds may turn to the inexhausted power of Christ"s work on earth. But, according to what is laid down here, we are to turn our minds more immediately to our Savior"s advocacy. The high priest did not stop with the offering of sacrifice in the court of the temple; but he followed it up by going into the most holy place, and going with incense, which is to be regarded as the symbol of acceptable prayer. So "Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us." His appearance there means continued priestly service in the form of advocacy for us. As acting for us he takes up our individual cases, with a view to our being brought forward, each in our own way, to sinlessness. Christ has all the knowledge of our case that is needed for advocacy. We have to make up for the deficiency of our child. He has to be educated for all the relations of life educated even physically, educated for business, educated for society. With our larger acquaintance with life we superintend his education; and there is much which he does not comprehend or see the use of now, but which, we hope, he will feel the benefit of hereafter. Christ occupies a similar vantage-ground with regard to our life. He can take up all the threads of our life. He can comprehend its working, in view of the past and in view of the future. He can follow out in detail the whole struggle with sin. And he can judge infallibly how our outward circumstances need to be arranged, how our hearts need to be influenced, with a view to our complete deliverance from sin. All this he turns into matter of intercession for us, and we have the comfort of thinking that the ignorance which cleaves to our prayers is covered by the perfect knowledge of his intercession. He has also all the interest in us that is needed for advocacy. It is said that Jesus died once for all; but the spirit in which he died was not momentary and evanescent. We sometimes attain to an elevated state of feeling, and then we fall back into a habitually lower state. But the same intensity of interest in us which led Jesus to die for us he has carried into his risen life, and the form which it takes is intercession. We are given to understand that his life on high is directed to the carrying forward of the work of grace in believers; and is this not the guarantee of its completion? "If, while we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life." "Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." The latter Scripture is sometimes quoted in the sense that, while there is life there is hope; hut, in accordance with the other Scripture, it is to be understood in the sense that there is, in the living interest and unfailing intercession of the Saviour, covering all deficient interest in our prayers, guarantee for our salvation being carried to the uttermost, i.e., being thoroughly completed in sinlessness.

3. Explanation, of its sufficiency. "With the Father." Christ is our Ambassador at the court of heaven. He is there to represent us, and to protect and advance our interests. But we are not to think of any reluctance on the part of the First Person needing to be overcome, or of all the desire to save us being on the part of the Son. Rather is the Saviour"s advocacy to be regarded as the manifestation of the earnest desire of God (without distinction of Person) for our salvation. For it is with the Father that Christ intercedes. Does not this suggest to us his being easily reached? Christ tells us of a judge who seemed unreachable, and yet he was found to be reachable by the very lowest of considerations. If there is a way of reaching the worst kind of mind, how much more must there be a way of reaching the Father"s heart? Will he take no heed of his children who cry unto him day and night? Will he not interpose for their deliverance from sin when their case is taken up by their heavenly Advocate, who, from all eternity, stands to him in the most intimate of relations? Will the face of his Son turned toward him, and his continual pleadings on our behalf, be unheeded?

(1) Our Representative. "Jesus Christ the Righteous." He is Jesus, i.e., in our humanity, and, at the same time, Christ, i.e., the Anointed of God promised to men. He has, therefore, the qualification of nature that is needed for our Representative. But he has also the qualification of character, being here called the Righteous. He does not need to shrink from standing in the presence of God as our Advocate; for he has all the righteousness in our humanity which God demands. He has met the Divine requirement all round, even as the Representative of sinners. God, therefore, looks upon him with infinite pleasure. And will he not be willing to bless us for the sake of so righteous an Advocate?

(2) His work. "And he is the Propitiation for our sins." The character of Christ had to do with his work. It was because he always pleased the Father that his work could have value. He is here called "the Propitiation." He was also the Propitiator, but he is called the" Propitiation," as being more distinctive. For whereas a propitiator has usually the means of propitiation outside himself, in Christ both are united. From the sacrificial association of the word, there can be no doubt that the reference is to his death. It was of the nature of a propitiatory offering. The heathen idea was that there was the feeling of revengefulness on the part of the gods toward men. Therefore men had, by their offerings, to propitiate them, i.e., to appease them and to make them favourable. The Christian idea is essentially different. It is that God always and necessarily is benevolently disposed toward men, and desires fellowship. But sin has placed an obstacle between us and the Divine love and fellowship. On account of this sin God is angry with us. But Christ is the Propitiation, i.e., receives into himself in his death the desert of sin, so that now, as is most pleasing to God, the Divine love and fellowship can be enjoyed. This is properly God reconciling the world unto himself he who never had thought of evil toward men himself graciously removing the obstacle which sin interposed between us and him. It is the propitiatory work of Christ that is the base"s of his advocacy. He does not plead our desert, which would tell against our happiness; but he pleads his own offering, the virtue of which was not exhausted in his own age, but is as great today as it was eighteen centuries ago. He is the Propitiation absolutely, i.e., has atoning virtue without stint one with his Personality. It is as natural for him to give forth atoning virtue as it is for a rose to give forth fragrance. He is an Offering and a Sacrifice to God for a sweet-smelling savour. As incense is grateful to the sense of smell, so, in an infinite degree, is Christ, in his atonement for sin, pleasing to God. Our Advocate, then, in his own inexhaustible sacrificial worth, does not want a plea, and a very strong plea, for the Divine love breaking forth upon us sinners with all blessing. "And not for ours only, but also for the whole world." There is a difference which does not seem to be unintentional. Christ is the Propitiation for the sins of believers: he is not the Propitiation for the sins of the world, but for the world itself, as not so much sinning as being in a state of sin. With this difference, he is the Propitiation in the same sense. It is said in a way that is liberating to thought, that he is the Propitiation for the whole world. Most perversely Calvin attempts to limit the reference of the atonement here. Luther gives the evangelical exposition: "It is a potent fact that thou too art a part of the whole world, so that thine heart cannot deceive itself and think, "The Lord died for Peter and Paul, but not for me. The meaning of the universal reference of the atonement is most precious, viz. that love, which is inseparable from God, has found outlet in the provision of suitable means for the salvation of all sinners of mankind. It is not said that Christ"s advocacy extends to the world. "We believers have an Advocate." And yet it is worthy of notice that it is in connection with Christ being the Propitiation for the whole world that Christ"s advocacy is so plainly taught. If, then, we have an Advocate, what is our duty? It is not to forbear paying ourselves, but rather to join our prayers to our Saviour"s advocacy. When difficult matters have to be taken into a court of law, there requires to be the employment of an advocate. It is no easy matter for us to be carried through constantly recurring experiences of sin up to complete salvation. The action which we require to take, and, with new experience of sin, to renew, is to put our case into the hands of our Advocate.

II EVIDENCE OF THE DIVINE PROVISION AGAINST EXPERIENCE OF SIN IN BELIEVERS BEING PERSONALLY EFFICACIOUS.

1. The sign of knowledge. "And hereby know we that we know him, if we keep his commandments." The second "know" (which in the original is in a different tense from the first) is to be understood of the experience of covenant love and fellowship. John wishes to class himself, as we should all wish to class ourselves, with them that know God in this way. But how are we to know, i.e., have the consciousness, from moment to moment, that we are thus classed? The sign given here is obedience. This is the first "hereby" of the Epistle. There are commandments of God, i.e., instructions laid down by him who not only has supreme authority, but supreme knowledge and love. These we are to tend as we would tend a plant. There are certain rules founded upon observation which must be attended to in horticulture. So we have to apply the maxims of past experience and Divine wisdom to our conduct from moment to moment. We are to see to their having their proper place in regard to the development of our life.

(1) Issue of disobedience. "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." There is not here a classing with others, but a singling out. The person singled out is bold in his assertion, "I know him;" but he belies it by his conduct. He does not see to the Divine pleasure being carried out in his life, but makes his own pleasure his rule. And, as his assertion is bold, so is his characterization bold. He is described, both positively and negatively, as to his permanent state. He is a liar, i.e., lives in an atmosphere of lies; and the truth is not in him, i.e., does not rule his thoughts and actions.

(2) Issue of the activity of obedience. "But whoso keepeth his word, in him verily hath the love of God been perfected." Instead of singling out, there is now throwing wide the door. Let every one be included in this class who fulfils the conditions. Instead of his commandments we have his Word, by which we are led to think of the commandments in their unity, and especially in their vitality. The Word is the Divine revelation, ever instinct with Divine power, which, entering as a vital principle into us, ever comes forth in new manifestations in our life. This Word we are to tend, so as to bring it forward to all beautiful forms. What, from the Divine side, is the issue of our tending the Word? It is not said, as the contrast would have led us to expect, that the truth of God is in us; but the truth is carried forward into the personal relation. "In him verily hath the love of God been perfected." As love to God is included in what we are to cultivate, this must be God"s love to us. According as we cultivate the Word does the love of God toward us reach its end. When our obedience is no mere outward form, but is active, then it can be said that God"s love is having its way. Let us, then, in the activity of our obedience, allow freedom for the carrying out of the Divine thought and desire regarding us.

2. The sign of union. "Hereby know we that we are in him: he that saith he abideth in him ought himself also to walk even as be walked." There is here, first, classing with others, and then singling out. The sign of our union to God is here declared to be the imitation of Christ. The assertion which each of us makes is that we abide in God, i.e., are in God, and mean to continue in God. This assertion brings with it no little obligation. What is the "ought" by which we are bound as making the assertion? It is to walk, even as that Person walked. That is the literal translation, and there is only One to whom it can refer. It is he in whom God sees all his thought and desire regarding men. It is he who perfectly kept the commandments, perfectly kept the Word, was the living realization on earth of all that God demands from us. While we go for comfort to his heavenly life of advocacy, we are to go for direction to his heavenly life. He has left us in great detail a pattern of purity, of unselfishness, especially of central obedience. Let us look upon this pattern and then upon our blurred, blotched lives; and, if there is thereby produced in us a deep sense of our own deficiency, let us take encouragement from the thought that he who asks us to copy into our life such a picture of holiness will also supply the needful grace. R.F.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

My beloved children - So the apostle frequently addresses the whole body of Christians. It is a term of tenderness and endearment, used by our Lord himself to his disciples, John xiii, 33. And perhaps many to whom St. John now wrote were converted by his ministry. It is a different word from that which is translated "little children," in several parts of the epistle, to distinguish it from which, it is here rendered beloved children. I write these things to you, that ye may not sin - Thus he guards them beforehand against abusing the doctrine of reconciliation. All the words, institutions, and judgments of God are levelled against sin, either that it may not be committed, or that it may be abolished. But if any one sin - Let him not lie in sin, despairing of help. We have an advocate - We have for our advocate, not a mean person, but him of whom it was said, "This is my beloved son." Not a guilty person, who stands in need of pardon for himself; but Jesus Christ the righteous; not a mere petitioner, who relies purely upon liberality, but one that has merited, fully merited, whatever he asks.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

advocate

Advocacy is that work of Jesus Christ for sinning saints which He carries on with the Father whereby, because of the eternal efficacy of His own sacrifice, He restores them to fellowship. CF Psa 23:3. (See Scofield "Joh 13:10").

sin Sin. (See Scofield "Rom 3:23").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Christ’s Propitiation and Its Influence upon the Life of the Christians.

Christ our Advocate and Propitiation:

v. 1. My little children, these thing’s write I unto you that ye sin not. And it any man sin, we have an Advocate with the Father, Jesus Christ the Righteous;

v. 2. and He is the Propitiation for our sins; and not for ours only, but also for the sins of the whole world.

If there is any form of admonition which ought to make a deep impression, it is this form of affectionate and personal appeal which is here used by the apostle: My little children, this I am writing to you that you may not sin. This is the apostle’s favorite form of address, that of an affectionate father to children whom he tenderly loves. He reminds them of the necessity of showing their new spiritual nature in resisting sin. He has already told them that their fellowship with Christ and God prevented their serving sin. He has given them the blessed comfort that God forgives the sins which come upon them unawares, as it were. The result must be, of course, that Christians desist from sinning, that they do not permit sin to rule them, as Luther writes, that they refuse to be willing servants of sin, Rom 6:12-14.

It is a statement with a world of comfort which the apostle adds: And if someone sin, we have an Advocate with the Father, Jesus Christ the Just One; and He is the Propitiation for our sins, but not for ours alone, rather also for those of the whole world. If someone does sin, if, in spite of all his vigilance, it happens that he stumbles and falls, then it is not God’s will that he should remain in his unfortunate condition and despair. He should remember, rather, that Jesus Christ, who in Himself is absolutely righteous and just, without a single sin, stain, or blemish, who also fulfilled the Law of God perfectly in our stead, is our Advocate, our Intercessor with the Father. He died for our offenses, but was raised again for our justification. He is at the right hand of God, He is making intercession for us, Rom 8:34. He can point to His perfect atonement, which has been earned for all men and is imputed to all believers. Jesus can truly be the Champion of our cause, because He is the Propitiation for our sins. "Our Advocate does not plead that we are innocent, or adduce extenuating circumstances. He acknowledges our gilt and presents His vicarious work as the ground for our acquittal. " He suffered the full penalty for the sins of the whole world. He Himself is the Propitiation, being both High Priest and Sacrifice. That one point cannot be emphasized too often or too strongly, namely, that the redemption of Christ was made for the whole world, for every single person that ever lived or is living today, that it is there without our merit and even without our faith, the latter being only the hand which accepts the salvation as it lies ready for all men. That is the great art of faith, to cling to Christ in the midst of temptation and sin, knowing that His satisfaction covers every conceivable case and was not confined to any individual case or class of people. He is my Advocate, my Intercessor, my Redeemer.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, the compellation. First, My little children. The apostle calls the Christians to whom he wrote, children, little children; his little children. He calls them children, because converted to Christianity; little children, because younger and tender Christians, of a low stature in religion, and far short of manly perfections; and his little children, to denote that spiritual relation which was between him and them, and that endeared affection which he bare towards them. St. John, by a loving compellation, makes way for a faithful admonition, which follows in the next words: These things I write, that ye sin not. This must be understood in a qualified sense, thus:

1. Sin not, that is, as the wicked sin; take heed of scandalous enormities, though you cannot shake off daily infirmities.

2. Sin not, as in the same kind that others sin, so abstain either in the same manner that you yourselves before sinned; sin not with that fulness of deliberation, with that freedom of consent; sin not with that strength of resolution, with that frequency of action, with which you sinned before you were called to Christianity.

3. Sin not; that is, as far as human nature will admit, abstain from all sin; let it be your care, prayer, study, endeavour, to keep yourselves from every evil thing.

Thus Zachary and Elizabeth were blameless. Luk 1:6 that is, they lived to themselves; so it is said of Job, he sinned not; Job 1:22 that is, had no sin prevailing in him; no sin indulged by him.

Observe, 3. As the cautionary direction, sin not; so the comfortable conclusion, but if any man sin, that is, through infirmity and weakness, through the policy of the tempter, or by the surprise of a temptation, we have and advocate, a mediator and an intercessor in heaven, who is absolutely sinless, even Jesus Christ the righteous. It is a metaphor, taken from courts of judicature, where are the guilty person, the accuser, the judge, and the advocate: Thus here heaven is the court, man is the guilty person, Satan the accuser, God the judge, Christ the advocate. The proper office of an advocate is, not to deny the fact, or disown the guilt, but to offer something to the judge, whereby the law may be satisfied, and upon which the judge may, without any unrighteousness, discharge the accused.

Observe, 4. An invaluable privilege here discovered, that Christ our advocate became a propitiation for us, and for the whole race of mankind, for all that lived before us, or shall live after us, for Jews and Gentiles; there is a virtual sufficiency in the death of Christ for all persons, and an actual efficacy as to all believers.

Learn hence, That our Lord Jesus Christ, suffering death upon the cross for our redemption, did by that one oblation of himself once offered, make a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. The original word propitiation, signifies a propitatory covering, an allusion to the mercy seat that covered the ark in which the law was. In allusion to which, Christ is here called our propitiatory covering, because he hides our sins, the transgressions of the law, from his Father’s sight.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

1. You must learn to read your Bible without the slightest reference to chapters and verses, so far as the truth is concerned. Here the chapter division breaks into the apostle’s antithesis, cutting off this verse, which is the counterpart of 1Jn 2:10 in the preceding chapter. “My little children, I write these things unto you that you may not sin.” “Little children” are young converts, the weakest of all Christians. Even they have grace to keep them from committing any known or willing sin. Of course, it is pre- eminently true of all other Christians. “If any one may sin, we have an Advocate with the Father, Jesus Christ the righteous.” All are liable to sin, so long as we are in this world. But if we have the misfortune to sin and thus get out of the kingdom, falling under condemnation, we should not give up in despair, because our Advocate still loves us, and is ready, waiting to deliver us out of all our troubles, restoring us again to divine favor. I have heard this beautiful passage shamefully perverted by Satan’s preachers, restricting the Advocate to the pales of their bogus organizations, called “the Church,” and vociferating it as an incentive to all the people to come and join them, so they would have an Advocate with the Father, at the same time positively asserting that no sinner has access to this Advocate. Of course, all such preaching is the very quintessence of Satan’s sectarianism, hatched in hell, having the impudence actually to take away the sinner’s Advocate, his only hope, and blasphemously subsidize Him to their own selfish aggrandizement.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

1, 2. My little children. From so aged a teacher as John, now probably more than four score, and at least fifty years in the service of Christ, this fatherly style of address is very appropriate. That ye sin not. He writes to exhort them to a pure and holy life, the only life permissible to those born again. And if any sin. The word “man” is not found in the Greek. The meaning is, “If any brother, any of you, should be overtaken by sin,” there is a way of forgiveness. They must not sin, but if unhappily one does sin, let him go to Christ, the Advocate. We have an advocate. Who pleads with the Father not to withdraw his love because we may have been betrayed into sin.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

John continues to write about fellowship and shows that it is possible because Jesus goes between believers and the Father.

General Information:

Here the words "we" and "us" refer to John and all believers. The words "him" and "his" could refer to God the Father or to Jesus. (See: Inclusive "We")

Children

John was an elderly man and their leader. He used this expression to show his love for them. AT: "My dear children in Christ" or "You who are as dear to me as my own children" (See: Metaphor)

I am writing these things

"I am writing this letter"

But if anyone sins

"But when anyone sins." This is something that is likely to happen.

we have an advocate with the Father, Jesus Christ, the one who is righteous

The word "advocate" here refers to Jesus. AT: "we have Jesus Christ, the one who is righteous, who speaks to the Father and asks him to forgive us" (See: Assumed Knowledge and Implicit Information)

He is the propitiation for our sins

"God is no longer angry with us, because Jesus sacrificed his own life for our sins" or "Jesus is the one who sacrificed his life for our sins, so God is no longer angry with us for our sins"

We know that we have come to know him

"We know that we know him" or "We know that we have a good relationship with him"

if we keep his commandments

"if we obey what he commands"

translationWords

children

sin

God the Father

Jesus

righteous

propitiation

world

command

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

My little children [τεκνια μου] . Teknion, little child, diminutive of teknon child, occurs in Joh 8:33; 1Jo 2:12, 28; 1Jo 3:7, 18; 1Jo 4:4; 1Jo 5:21. This particular phrase is found only here (best texts omit my in 1Jo 3:18). Used as a term of affection, or possibly with reference to the writer's advanced age. Compare Christ 's word, paidia children (Joh 21:5) which John also uses (1Jo 2:13, 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."

I write. More personal than we write (i. 4), and thus better suiting the form of address, my little children.

If any man sin, we have. The change from the indefinite third person, any man, to the first person, we have, is significant. By the we have, John assumes the possibility of sinful acts on the part of Christians, and of himself in common with them, and their common need of the intervention of the divine Advocate. So Augustine : "He said, not 'ye have, ' nor 'ye have me, ' nor 'ye have Christ himself; ' but he put Christ, not himself, and said 'we have, ' and not 'ye have. ' He preferred to place himself in the number of sinners, so that he might have Christ for his advocate, rather than to put himself as the advocate instead of Christ, and to be found among the proud who are destined to condemnation."

An advocate [παρακλητον] . See on Joh 14:16.

With the Father [προς τον πατερα] . See on with God, Joh 1:1. An active relation is indicated. On the terms the Father and my Father, see on Joh 4:21.

The righteous. Compare righteous, 1Jo 1:9. There is no article in the Greek. Jesus Christ righteous. See on 1 9.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

In every case this special conception is important for the fulness of the argument. See Additional Note on i, 2.

And on the other side man’s Advocate is described by that compound name Jesus Christ, which presents Him in His humanity and also as the promised Saviour and King of mankind, the Son of man, and the Son of David. See Additional Note on iii. 23.

6. i. 9; 11. 29; iii. 7, Comp. Rom, iii. 26.

Nothing is said of the manner of Christ's pleading: that is a subject wholly beyond our present powers. It is enough that St John represents it as the act of a Saviour still living (Heb. vii. 25) and in a living relation with His people. His work for them continues as real as during His earthly life (Le. xxii. 32; xxiii. 34; John xvii. 24), though the conditions of it are changed. He is still acting personally in their behalf, and not only by the unexhausted and prevailing power of what He has once done. He Himself uses for His people the virtue of

Rom. iii. 20.

that work which He accomplished on earth.

Bede says well: Unigenito Filio pro homine interpellare est apud cozeternum Patrem se ipsum hominem demonstrare; eique pro humana natura rogasse est eandem naturam in divinitatis suse celsitudine suscepisse. Interpellat ergo pro nobis Dominus non voce sed miseratione, quia quod damnare in electis noluit suscipiendo servavit.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.