John Gill Commentary 1 John 2

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 has 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 1 John 2:28) (1 John 3:7 1 John 3:18) (4:4) (5:21) .

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 1 John 1:10) ; 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".

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 14:16John 14:26) (15:26) (16:7) ; 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 ^F9 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 ^F11 speaks of the son of perfect virtue, (paraklhtw) , "as an advocate" for the forgiveness of sins, and for a supply of everlasting good things.

FOOTNOTES:

• F9: Pirke Abot, c. 4. sect. 11. T. Bab. Sabbat, fol. 32. 1. T. Bab. Bava Bathra, fol. 10. 1.
• F11: De Vita Mosis, l. iii. p. 673. (paraklhtw) , "as an advocate" for the forgiveness of sins, and for a supply of everlasting good things.

And he is the propitiation for our sins
For the sins of us who now believe, and are Jews:

and not for ours only ;
but for the sins of Old Testament saints, and of those who shall hereafter believe in Christ, and of theGentiles also, signified in the next clause:

but also for [the sins] of the whole world ;
the Syriac version renders it, "not for us only, but also for the whole world"; that is, not for the Jewsonly, for John was a Jew, and so were those he wrote unto, but for the Gentiles also. Nothing is more commonin Jewish writings than to call the Gentiles (amle) , "the world"; and (Mlweh lk) , "the whole world"; and (Mlweh twmwa) ,"the nations of the world" ^F12 ; (See Gill on 12:19); and the word "world" is so usedin Scripture; see (John 3:16) (4:42) (Romans 11:12Romans 11:15) ; and stands opposed to a notion theJews have of the Gentiles, that (hrpk Nhl Nya) , "there is no propitiation forthem" ^F13 : and it is easy to observe, that when this phrase is not used of the Gentiles, it is tobe understood in a limited and restrained sense; as when they say ^F14 ,

``it happened to a certain high priest, that when he went out of the sanctuary, (amle ylwk) , "thewhole world" went after him;'' which could only design the people in the temple. And elsewhere <sup>F15</sup>it is said, ``(amle ylwk) , "the "whole world" has left the Misna, and goneafter the "Gemara";'' which at most can only intend the Jews; and indeed only a majority of their doctors,who were conversant with these writings: and in another place ^F16 , ``(amleylwk) , "the whole world" fell on their faces, but Raf did not fall on his face;'' where it means nomore than the congregation. Once more, it is said <sup>F17</sup> , when ``R. Simeon ben Gamaliel entered (the synagogue),(amle ylwk) , "the whole world" stood up before him;'' that is, the people inthe synagogue: to which may be added ^F18 , ``when a great man makes a mourning, (amle ylwk) , "the whole world" come to honour him;'' i.e. a great number of persons attendthe funeral pomp: and so these phrases, (ygylp al amle ylwk) , "the wholeworld" is not divided, or does not dissent ^F19 ; (yrbo amle ylwk) ,"the whole world" are of opinion ^F20 , are frequently met with in the Talmud, by which, anagreement among the Rabbins, in certain points, is designed; yea, sometimes the phrase, "all the men of theworld" ^F21 , only intend the inhabitants of a city where a synagogue was, and, at most, only theJews:

and so this phrase, "all the world", or "the whole world", in Scripture, unless when it signifies thewhole universe, or the habitable earth, is always used in a limited sense, either for the Roman empire, orthe churches of Christ in the world, or believers, or the present inhabitants of the world, or a part of themonly, (Luke 2:1) (Romans 1:8) (3:19) (Colossians 1:6) (Revelation 3:10) (12:9) (13:3) ; and soit is in this epistle, (1 John 5:19) ; where the whole world lying in wickedness is manifestlydistinguished from the saints, who are of God, and belong not to the world; and therefore cannot beunderstood of all the individuals in the world; and the like distinction is in this text itself, for "thesins of the whole world" are opposed to "our sins", the sins of the apostle and others to whom he joinshimself; who therefore belonged not to, nor were a part of the whole world, for whose sins Christ is apropitiation as for theirs: so that this passage cannot furnish out any argument for universal redemption;

for besides these things, it may be further observed, that for whose sins Christ is a propitiation, theirsins are atoned for and pardoned, and their persons justified from all sin, and so shall certainly beglorified, which is not true of the whole world, and every man and woman in it; moreover, Christ is apropitiation through faith in his blood, the benefit of his propitiatory sacrifice is only received andenjoyed through faith; so that in the event it appears that Christ is a propitiation only for believers, acharacter which does not agree with all mankind; add to this, that for whom Christ is a propitiation he isalso an advocate, (1 John 2:1) ; but he is not an advocate for every individual person in the world; yea,there is a world he will not pray for (John 17:9) , and consequently is not a propitiation for them.

Once more, the design of the apostle in these words is to comfort his "little children" with the advocacy andpropitiatory sacrifice of Christ, who might fall into sin through weakness and inadvertency; but what comfortwould it yield to a distressed mind, to be told that Christ was a propitiation not only for the sins of theapostles and other saints, but for the sins of every individual in the world, even of these that are in hell?Would it not be natural for persons in such circumstances to argue rather against, than for themselves, andconclude that seeing persons might be damned notwithstanding the propitiatory sacrifice of Christ, that thismight, and would be their case. In what sense Christ is a propitiation, (See Gill on Romans 3:25).

The Jews have no notion of the Messiah as a propitiation or atonement; sometimes they say ^F23repentance atones for all sin; sometimes the death of the righteous ^F24 ; sometimes incense^F25 ; sometimes the priests' garments ^F26 ; sometimes it is the day of atonement^F1 ; and indeed they are in the utmost puzzle about atonement; and they even confess in theirprayers ^F2 , that they have now neither altar nor priest to atone for them; (See Gill on 1 John 4:10).

FOOTNOTES:

• F12: Jarchi in Isa. liii. 5.
• F13: T. Hieros. Nazir, fol. 57. 3. Vid. T. Bab. Succa, fol. 55. 2.
• F14: T. Bab. Yoma, fol. 71. 2.
• F15: T. Bab. Bava Metzia, fol. 33. 2.
• F16: T. Bab. Megilla, fol. 22. 2.
• F17: T. Bab. Horayot, fol. 13. 2.
• F18: Piske Toseph. Megilla, art. 104.
• F19: T. Bab. Cetubot, fol. 90. 2. & Kiddushin, fol. 47. 2. & 49. 1. & 65. 2. &Gittin, fol. 8. 1. & 60. 2.
• F20: T. Bab. Kiddushin, fol. 48. 1.
• F21: Maimon. Hilch. Tephilla, c. 11. sect. 16.
• F23: Zohar in Lev. fol. 29. 1.
• F24: Ib. fol. 24. 1. T. Hieros. Yoma, fol. 38. 2.
• F25: T. Bab. Zebachim, fol. 88. 2. & Erachin, fol. 16. 1.
• F26: T. Bab. Zebachim, ib. T. Hieros. Yoma, fol. 44. 2.
• F1: T. Bab. Yoma, fol. 87. 1. & T. Hieros. Yoma, fol. 45. 2, 3.
• F2: Seder Tephillot, fol. 41. 1. Ed. Amsterd.

And hereby we do know that we know him
Either the Father, with whom Christ is an advocate; not as the God of nature, and by the light of it, nor as the lawgiver and Judge of the whole earth, and by the law of Moses; but as the God of all grace, as a God pardoning iniquity, transgression, and sin, as the Father of Christ, and as in him by the Gospel; and this not in a mere notional and speculative way, but with love and affection; not with fear and trembling, as devils know him, nor in theory, as formal professors and hypocrites, but with a knowledge, joined with hearty love of him, and cheerful obedience to him:

Or else Christ, the advocate and propitiation for sin; and him also, not with a mere notional knowledge of his person and offices, which carnal men and devils themselves have of him, but with that which is spiritual, special, and saving, being from the Spirit and grace of God; and regards Christ as a Saviour, as a propitiatory sacrifice for sin, and an advocate with God the Father; and by which he is approved as such, to the rejection of all other savours, sacrifices, and advocates; and is trusted, confided, and believed in as such, and affectionately loved, and that above all others, in sincerity and truth; and is readily obeyed in his word and ordinances; for where there is true knowledge of Christ, there is faith in him; and where there is faith in him, there is love to him, for faith works by love; and where there is love to him, there will be an observance of his commands; and this is here made the evidence of the true knowledge of him: for it follows,

if we keep his commandments ;
not the commandments of men, for the keeping of them arises from ignorance of God, and is a proof of it; nor the commandments of the ceremonial law, which are abolished, particularly circumcision, which is opposed to the keeping of the commandments of God, (1 Corinthians 7:19) ; but either those of the moral law, and which are more particularly the commandments of God the Father; the observance of which, though it cannot be with perfection, yet being in faith, and from love to God, and with a view to his glory, is an evidence of the true knowledge of him and of his will: or else those commandments, which are more especially the commandments of Christ Jesus; such as the ordinances of baptism and the Lord's supper, which are peculiar to the Gospel dispensation; and which being kept as they were delivered by Christ, and in his name and strength, and to his glory, without depending on them for life and salvation, is an argument and proof of the right knowledge of him; and particularly his new commandment of loving one another may be chiefly designed, that being what the apostle has greatly in view throughout this epistle;

Now let it be observed, that keeping of the commands of God, or Christ, is not the knowledge of either of them itself, for much may be done in an external way, yet neither God nor Christ be spiritually and savingly known; nor is it the cause of such knowledge, for that is owing to the Spirit and grace of God; but is an effect or consequence of spiritual knowledge, and so an evidence of it; hereby is not the knowledge itself, but the knowledge of that knowledge, that is, that it is true and genuine.

He that saith I know him
God or Christ, as the Gnostics did, who pretended to great, even perfect, knowledge of divine things:

and keepeth not his commandments ;
which the above persons had no regard to, and as many who profess great light and knowledge in our days show no concern for:

is a liar ;
he contradicts what he says, and gives the lie to it; for though in words he professes to know God, in works he denies him, and which betrays his ignorance of him:

and the truth is not in him ;
there is no true knowledge of God and Christ in him; nor is the truth of the Gospel in his heart, however it may be in his head; nor is the truth of grace in him, for each of these lead persons to obedience. The Ethiopic version renders it, "the truth of God is not with him"; (See Gill on 1 John 1:8).

But whoever keeps his word
Either the word of the Gospel, and the truths of it, who receives it in love, cordially embraces and retains it, and will by no means part with it, but holds it fast, and stands fast in it; or the precepts and ordinances of the word, who loves these, and esteems them above fine gold, and concerning all things to be right, and observes them as they should be:

in him verily is the love of God perfected :
not the love with which God loves him, for that is perfect in himself, admits no degrees, cannot be more or less in his heart, and is entirely independent of the obedience of men, or any works of theirs. It is true the manifestations of this love to the saints are imperfect, and may be greater, and greater manifestations of love are promised to such that love Christ, and keep his commandments, (John 14:21John 14:23).

But here it is to be understood not actively, but passively, of the love with which God is loved by his people; and intends not its absolute perfection in them, in whom it often grows cold, is left, or its fervor abated, but its sincerity and reality. For by keeping the word of God, both his truths and his ordinances, it is clearly seen that their love to him is without dissimulation, and is not in tongue only, but in deed and in truth. Now it is not the keeping of the word of God that causes this love, or makes it perfect or sincere, for it is a fruit of the Spirit, and is owing to the grace of God; but love, on the other hand, is the cause of keeping of the word; and the latter being a consequent and an effect of the former, is the evidence of it, of the truth and sincerity of it.

by this we know that we are in him :
in Christ, not merely nominally, or by profession, as all that name the name of Christ, and are in a Gospel church state, may be said to be; but really, first secretly, through the love of Christ, the election of God, and the covenant of grace, and then openly, in conversion and the effectual calling, through believing in Christ, when the saints appear to be in him as branches in the vine.

And which is known by their fruits, as here, by keeping the word, and doing the commandments of Christ, which do not put a man into Christ, but only show that he is there; for a man's being in Christ is owing to the grace of God; this is the first thing done in grace, (1 Corinthians 1:30).