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1 John 2:1
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedDevotionals:
- DailyContextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
little: 1 John 2:12, 1 John 2:13, 1 John 3:7, 1 John 3:18, 1 John 4:4, 1 John 5:21, John 13:33, John 21:5, 1 Corinthians 4:14, 1 Corinthians 4:15, Galatians 4:19
these: 1 John 1:3, 1 John 1:4, 1 Timothy 3:14
that: Psalms 4:4, Ezekiel 3:21, John 5:14, John 8:11, Romans 6:1, Romans 6:2, Romans 6:15, 1 Corinthians 15:34, Ephesians 4:26, Titus 2:11-13, 1 Peter 1:15-19, 1 Peter 4:1-3
And if: 1 John 1:8-10
we have: Romans 8:34, 1 Timothy 2:5, Hebrews 7:24, Hebrews 7:25, Hebrews 9:24
Father: Luke 10:22, John 5:19-26, John 5:36, John 6:27, John 10:15, John 14:6, Ephesians 2:18, James 1:27, James 3:9
the righteous: 1 John 2:29, 1 John 3:5, Zechariah 9:9, 2 Corinthians 5:21, Hebrews 7:26, 1 Peter 2:22, 1 Peter 3:18
Reciprocal: Genesis 23:8 - entreat Exodus 40:5 - the altar Exodus 40:26 - General Leviticus 5:16 - and the priest Leviticus 6:7 - make Leviticus 14:29 - General Leviticus 16:13 - the cloud Numbers 11:2 - the fire Numbers 16:46 - an atonement Numbers 19:19 - shall sprinkle 2 Samuel 12:13 - The Lord Job 9:33 - is there Psalms 119:154 - Plead Psalms 130:7 - for with Proverbs 7:24 - O Proverbs 23:15 - My son Isaiah 6:7 - thine iniquity Isaiah 53:11 - by his Isaiah 53:12 - made Jeremiah 30:13 - none Ezekiel 33:12 - neither Ezekiel 33:16 - General Matthew 1:21 - for Matthew 12:31 - All Matthew 27:19 - that just Mark 10:24 - Children Luke 22:32 - I have John 8:29 - for John 14:16 - I will John 15:10 - even John 16:23 - Whatsoever John 17:9 - pray for Acts 3:14 - the Holy One Acts 7:52 - the Just One Acts 13:38 - that Acts 22:14 - that 2 Corinthians 5:14 - one 2 Corinthians 5:19 - reconciling 2 Corinthians 6:13 - I speak Galatians 2:16 - we have Galatians 3:13 - redeemed 1 Timothy 2:6 - gave Hebrews 8:12 - General Hebrews 10:19 - to enter 1 John 1:7 - and the 1 John 2:18 - Little 1 John 2:28 - little 1 John 4:14 - the Saviour 1 John 5:13 - have I Revelation 8:3 - offer it with the prayers
Cross-References
In the beginning, God created the heavens and the earth.
In the beginning God created the heavens and the earth.
In the beginning God created the sky and the earth.
In the beginning God created the heavens and the earth.
In the beginning God created the heaven and the earth.
In the beginning God created the heavens and the earth.
In the beginning God (Elohim) created [by forming from nothing] the heavens and the earth.
In the bigynnyng God made of nouyt heuene and erthe.
In the beginning of God's preparing the heavens and the earth --
In the beginning God created the heavens and the earth.
Gill's Notes on the Bible
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, John 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 1 John 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 1 John 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 1 John 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, John 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, 1 Timothy 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, παρακλητω, "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.
Barnes' Notes on the Bible
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 1 John 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,” John 14:16, John 14:26; John 15:26; John 16:7. On the meaning of the word, see the notes at John 14:16. As used with reference to the Holy Spirit (John 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 John 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, Hebrews 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.
Clarke's Notes on the Bible
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 John 2:1. 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.
