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Christ Our Advocate

 2

My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous; 2and he is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world.

3 Now by this we may be sure that we know him, if we obey his commandments. 4Whoever says, “I have come to know him,” but does not obey his commandments, is a liar, and in such a person the truth does not exist; 5but whoever obeys his word, truly in this person the love of God has reached perfection. By this we may be sure that we are in him: 6whoever says, “I abide in him,” ought to walk just as he walked.

A New Commandment

7 Beloved, I am writing you no new commandment, but an old commandment that you have had from the beginning; the old commandment is the word that you have heard. 8Yet I am writing you a new commandment that is true in him and in you, because the darkness is passing away and the true light is already shining. 9Whoever says, “I am in the light,” while hating a brother or sister, is still in the darkness. 10Whoever loves a brother or sister lives in the light, and in such a person there is no cause for stumbling. 11But whoever hates another believer is in the darkness, walks in the darkness, and does not know the way to go, because the darkness has brought on blindness.

12

I am writing to you, little children,

because your sins are forgiven on account of his name.

13

I am writing to you, fathers,

because you know him who is from the beginning.

I am writing to you, young people,

because you have conquered the evil one.

14

I write to you, children,

because you know the Father.

I write to you, fathers,

because you know him who is from the beginning.

I write to you, young people,

because you are strong

and the word of God abides in you,

and you have overcome the evil one.

15 Do not love the world or the things in the world. The love of the Father is not in those who love the world; 16for all that is in the world—the desire of the flesh, the desire of the eyes, the pride in riches—comes not from the Father but from the world. 17And the world and its desire are passing away, but those who do the will of God live forever.

Warning against Antichrists

18 Children, it is the last hour! As you have heard that antichrist is coming, so now many antichrists have come. From this we know that it is the last hour. 19They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us. But by going out they made it plain that none of them belongs to us. 20But you have been anointed by the Holy One, and all of you have knowledge. 21I write to you, not because you do not know the truth, but because you know it, and you know that no lie comes from the truth. 22Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. 23No one who denies the Son has the Father; everyone who confesses the Son has the Father also. 24Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you will abide in the Son and in the Father. 25And this is what he has promised us, eternal life.

26 I write these things to you concerning those who would deceive you. 27As for you, the anointing that you received from him abides in you, and so you do not need anyone to teach you. But as his anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, abide in him.

28 And now, little children, abide in him, so that when he is revealed we may have confidence and not be put to shame before him at his coming.

Children of God

29 If you know that he is righteous, you may be sure that everyone who does right has been born of him.


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.

2 And not for ours only He added this for the sake of amplifying, in order that the faithful might be assured that the expiation made by Christ, extends to all who by faith embrace the gospel.

Here a question may be raised, how have the sins of the whole world been expiated? I pass by the dotages of the fanatics, who under this pretense extend salvation to all the reprobate, and therefore to Satan himself. Such a monstrous thing deserves no refutation. They who seek to avoid this absurdity, have said that Christ 6363     “It seems to me that the Apostle is to be understood as speaking only of all those who believe, whether Jews or Gentiles, over the whole world.” — Doddridge. — Ed. suffered sufficiently for the whole world, but efficiently only for the elect. This solution has commonly prevailed in the schools. Though then I allow that what has been said is true, yet I deny that it is suitable to this passage; for the design of John was no other than to make this benefit common to the whole Church. Then under the word all or whole, he does not include the reprobate, but designates those who should believe as well as those who were then scattered through various parts of the world. For then is really made evident, as it is meet, the grace of Christ, when it is declared to be the only true salvation of the world.


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