1 John 2:1

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 filioliof the Vulgate; Tyndale, Cranmer, and the Genevan Version all waver between -babes" (which is far too strong) and -little children". Setting aside Galatians 4:19, where the reading is uncertain, the word occurs only in this Epistle (1 John 2:12; 1 John 2:28, 1 John 3:7; 1 John 3:18; 1 John 4:4; 1 John 5:21) and once in the Gospel (John 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 (1 John 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 (1 John 1:4) does he use the apostolic -write we": contrast 1Jn 2:1; 1 John 2:7-8; 1 John 2:12-14; 1Jn 2:21; 1 John 2:26; 1 John 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 (1 John 1:8), so we always have One ready to plead for pardon. S. John does not say - hehath an Advocate", but - wehave" 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 John 14:16. It means one who is summoned to the side ofanother, 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 (John 14:16; John 14:26; John 15:26; John 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 Comforterwith 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 (John 14:16), -I will pray the Father, and He shall give you anotherAdvocate". Jesus Christ is one Advocate; the Holy Spirit is another. As S. Paul says, -the Spirit Himself maketh intercession forus 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 (Romans 8:26-27; Romans 8:34). Comp. Hebrews 7:25; Hebrews 9:24; 1 Timothy 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 (Exodus 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 Advocatemost 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. Hebrews 9:24.

with the Father Literally, towards the Father. The idea is either that of turning towardsin order to pleadwith Him; or, as in 1 John 1:2 and John 1:1, at homewith 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" (John 17:25; 1 John 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.