1 John 2:1

Little children. Gr. teknia (see on John 13:33), a diminutive form of tekna, “children” (see on Rom. 8:14). It might be rendered “dear children,” for the diminutive is used to express endearment rather than size or age. In the NT only the Saviour and His beloved disciple used this word (John 13:33; 1 John 2:12, 28; 3:7, 18; 4:4; 5:21), apart from its possible use by Paul in Gal. 4:19. The tenderness of this expression may imply that he was addressing his own converts.

The aged apostle could appropriately call even fathers “little children” (1 John 2:12—14). He regarded all Christians as members of one great family whose Father is God (cf. Eph. 3:14, 15) but in which there were many human fathers and sons. This does not indicate, however, that John accepted the title of “father.” Christ had enjoined His disciples not to call one another by any name that would signify control over a man’s conscience or over what he is to believe (Matt. 23:7-9; cf. DA 613).

These things. The reference may be to the preceding chapter or to the contents of the whole epistle. Either view would seem to satisfy the writer’s intention.

Write I. In ch. 1:4 John writes in the plural, but here he is being still more intimate and limits the reference to himself, even as he addresses his readers, “my little children.”

Sin not. The Greek tense shows that John is here speaking of specific acts of sin (cf. on ch. 3:9). John would have his readers avoid committing even a single act of sin. There is no real break in thought between chs. 1 and 2, both of which encourage Christians to appropriate divine power to live above sin. However, in ch. 1:10 John has warned against claiming freedom from sin. Does he mean by this that he expects men to be content to go on sinning? Certainly not! Complete freedom from sin is the goal set before God’s children, and every provision has been made for them to reach it (see on ch. 3:6).

If any man sin. That is, commit a definite act of sin. Although the Christian’s goal is sinlessness, John here acknowledges the possibility of the sincere Christian’s committing a sin (cf. on ch. 1:7-9). He does this, not to condone sin, but to introduce One who can save him from sin into which he may have fallen.

We have. John again includes himself with his readers, perhaps to emphasize that Christ has become the advocate for all Christians.

Advocate. Gr. parakletos (see on John 14:16). Parakletos is used in the NT only by John. In the Gospel the word refers to the Holy Spirit; here, by John’s own identification it refers to the Son in His work of salvation. It is clear, then, that the writer sees both the Son and the Spirit as performing the office of parakletos. The translation “mediator,” or “intercessor,” would here seem preferable to “advocate.”

With the Father. “With” is here a translation of pros, the same Greek word that is used in ch. 1:2 and John 1:1, 2. It indicates the intimate association between the Advocate and the Father — the Mediator stands in God’s very presence, on equal terms with Him (see on John 1:1; Heb. 7:25).

Jesus Christ. See on Matt. 1:1; Phil. 2:5.

The righteous. Gr. dikaios (see on Matt. 1:19). It is because He is still righteous after having been tempted in all points like as we are (Heb. 2:18; 4:15; 7:26) that Christ is fitted to be our High Priest and Advocate. Had He sinned He could not have stood before the Father; had He not experienced temptation He could not have been our true representative. The Gnostics claimed that every being harbors light and darkness in varying proportions, and concluded from this that sin had a small place even in the Saviour’s character. But this false teaching is here stoutly refuted by the apostle.