TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 2:1–2. His two-level outline is real structure in the source text, so it is rendered as structure.
These verses relate to the concluding subject of the foregoing chapter, in which the apostle proceeds upon the supposition of the real Christian's sin. And here he gives them both dissuasion and support.
1.Dissuasion. He would leave no room for sin: "My little children, these things write I unto you, that you sin not, Jo1 2:1. The design or purport of this letter, the design of what I have just said concerning communion with God and the overthrow of it by an irreligious course, is to dissuade and drive you from sin." See the familiar affectionate compellation with which he introduces his admonition: My little children, children as having perhaps been begotten by his gospel, little children as being much beneath him in age and experience, my little children, as being dear to him in the bonds of the gospel. Certainly the gospel most prevailed where and when such ministerial love most abounded. Or perhaps the judicious reader will find reason to think that the apostle's meaning in this dissuasion or caution is this, or amounts to this reading: These things write I unto you, not that you sin. And so the words will look back to what he had said before concerning the assured pardon of sin: God is faithful and just to forgive us our sins, etc., Jo1 1:9. And so the words are a preclusion of all abuse of such favour and indulgence. "Though sins will be forgiven to penitent confessors, yet this I write, not to encourage you in sin, but upon another account." Or this clause will look forward to what the apostle is going to say about the Advocate for sinners: and so it is a prolepsis, a prevention of like mistake or abuse: "These things write I unto you, not that you sin, but that you may see your remedy for sin." And so the following particle (as the learned know) may be rendered adversatively: But, if a man sin, he may know his help and cure. And so we see,
II.The believer's support and relief in case of sin:
And (or but) if any man sin (any of us, or of our foresaid communion), We have we an Advocate with the Father, etc., Jo1 2:1. Believers themselves, those that are advanced to a happy gospel-state, have yet their sins. There is a great distinction therefore between the sinners that are in the world. There are Christianized (such as are instated in the sacred saving privileges of Christ's mystical or spiritual body) and unchristianized, converted and unconverted sinners. There are some who, though they really sin, yet, in comparison with others, are said not to sin, as Jo1 3:9. Believers, as they have an atonement applied unto them at their entrance into a state of pardon and justification, so they have an Advocate in heaven still to continue to them that state, and procure their continued forgiveness. And this must be the support, satisfaction, and refuge of believers (or real Christians) in or upon their sins: We have an Advocate. The original name is sometimes given to the Holy Ghost, and then it is rendered, the Comforter. He acts within us; he puts pleas and arguments into our hearts and mouths; and so is our advocate, by teaching us to intercede for ourselves. But here is an advocate without us, in heaven and with the Father. The proper office and business of an advocate is with the judge; with him he pleads the client's cause. The Judge with whom our advocate pleads is the Father, his Father and ours. He who was our Judge in the legal court (the court of the violated law) is our Father in the gospel court, the court of heaven and of grace. His throne or tribunal is the mercy-seat. And he that is our Father is also our Judge, the supreme arbitrator of our state and circumstances, either for life or death, for time or eternity. You have come - to God, the Judge of all, Heb 12:23. That believers may be encouraged to hope that their cause will go well, as their Judge is represented to them in the relation of a Father, so their advocate is recommended to them upon these considerations: - 1. By his person and personal names. It is Jesus Christ the Son of the Father, one anointed by the Father for the whole office of mediation, the whole work of salvation, and consequently for that of the intercessor or advocate. 2. By his qualification for the office. It is Jesus Christ the righteous, the righteous one in the court and sight of the Judge. This is not so necessary in another advocate. Another advocate (or an advocate in another court) may be an unjust person himself, and yet may have a just cause (and the cause of a just person in that case) to plead, and may accordingly carry his cause. But here the clients are guilty; their innocence and legal righteousness cannot be pleaded; their sin must be confessed or supposed. It is the advocate's own righteousness that he must plead for the criminals. He has been righteous to the death, righteous for them; he has brought in everlasting righteousness. This the Judge will not deny. Upon this score he pleads, that the clients' sins may not be imputed to them. 3. By the plea he has to make, the ground and basis of his advocacy: And he is the propitiation for our sins, Jo1 2:2. He is the expiatory victim, the propitiatory sacrifice that has been offered to the Judge for all our offences against his majesty, and law, and government. In vain do the professors of Rome distinguish between and advocate of redemption and an advocate of intercession, or a mediator of such different service. The Mediator of intercession, the Advocate for us, is the Mediator of redemption, the propitiation for our sins. It is his propitiation that he pleads. And we might be apt to suppose that his blood had lost its value and efficacy if no mention had been made of it in heaven since the time it was shed. But now we see it is of esteem there, since it is continually represented in the intercession of the great advocate (the attorney-general) for the church of God. He ever lives to make intercession for those that come to God through him. 4. By the extent of his plea, the latitude of his propitiation. It is not confined to one nation; and not particularly to the ancient Israel of God: He is the propitiation for our sins; and not for ours only (not only for the sins of us Jews, us that are Abraham's seed according to the flesh), but also for those of the whole world (Jo1 2:2); not only for the past, or us present believers, but for the sins of all who shall hereafter believe on him or come to God through him. The extent and intent of the Mediator's death reach to all tribes, nations, and countries. As he is the only, so he is the universal atonement and propitiation for all that are saved and brought home to God, and to his favour and forgiveness.
Historical interpretation
Eight Centuries of Reception
15 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Wherefore we have need of the dew of God, that we be not consumed by fire, nor be rendered unfruitful, and that where we have an accuser there we may have also an Advocate,
"And if any man sin," he says, "we have an advocate with the Father, Jesus Christ." For so the Lord is an advocate with the Father for us. So also is there, an advocate, whom, after His assumption, He vouchsafed to send. For these primitive and first-created virtues are unchangeable as to substance, and along with subordinate angels and archangels, whose names they share, effect divine operations. Thus also Moses names the virtue of the angel Michael, by an angel near to himself and of lowest grade. The like also we find in the holy prophets; but to Moses an angel appeared near and at hand. Moses heard him and spoke to him manifestly, face to face. On the other prophets, through the agency of angels, an impression was made, as of beings hearing and seeing.
On this account also, they alone heard, and they alone saw; as also is seen in the case of Samuel. Elisaeus also alone heard the voice by which he was called. If the voice had been open and common, it would have been heard by all. In this instance it was heard by him alone in whom the impression made by the angel worked.
All the more fully: "Little children, these things have I written to you, lest ye sin; and if ye shall have sinned, an Advocate we have with God the Father, Jesus Christ the righteous; and, He is the propitiation for our sins." "According to these words," you say, "it will be admitted both that we sin, and that we have pardon.
Let us consider whether the title advocate (“paraclete”) means one thing when applied to the Savior and another when applied to the Holy Spirit. In regard to the Savior “paraclete” seems to mean intercessor, for in Greek it bears both meanings, comforter and intercessor, but according to the phrase which follows, in which it is said that he is the propitiation for our sins, it seems that it must mean intercessor, because he intercedes with the Father for our sins. When used of the Holy Spirit, however, the word paraclete ought to be understood as comforter, because he provides comfort for the souls to whom he opens and reveals a consciousness of spiritual knowledge.
How could Jesus have become an advocate and propitiation without the power of God which completely destroys our weakness, a power furnished by Jesus which flows in the souls of believers?
""And if any man sin "says he, "we have an Advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins."
We have an advocate, Jesus Christ, not indeed someone who prostrates himself before the Father on our behalf—such an idea is slavish and unworthy of the Spirit! It would be unworthy of the Father to require this, as also for the Son to submit to it, nor is it right to think such things of God. But by what he suffered as man, he as the Word and counselor persuades the Father to be patient with us. I think this is the meaning of his advocacy.
I will not boast because I am righteous, but I will boast because I am redeemed. I will boast, not because I am free from sins, but because my sins have been forgiven. I will not boast because I have profited, nor because anyone has profited me, but because Christ is my advocate before the Father; because Christ's blood has been shed for me.
And lest haply he should seem to have given impunity for sins, in that he said, "He is faithful and just to cleanse us from all iniquity;" and men henceforth should say to themselves, Let us sin, let us do securely what we will, Christ purgeth us, is faithful and just, purgeth us from all iniquity: He taketh from thee an evil security, and putteth in an useful fear. To thine own hurt thou wouldest be secure; thou must be solicitous. For "He is faithful and just to forgive us our sins," provided thou always displease thyself, and be changing until thou be perfected. Accordingly, what follows? "My little children, these things I write unto you, that ye sin not." But perchance sin overtakes us from our mortal life: what shall be done then? What shall there be now despair? Hear: "And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and He is the propitiator for our sins." He then is the advocate; do thou thine endeavor not to sin: if from the infirmity of this life sin shall overtake thee, see to it straightway, straightway be displeased, straightway condemn it; and when thou hast condemned, thou shalt come assured unto the Judge. There hast thou the advocate: fear not to lose thy cause in thy confession. For if oft-times in this life a man commits his cause to an eloquent tongue, and is not lost; thou committest thyself to the Word, and shalt thou be lost? Cry, "We have an advocate with the Father."
If you should have a case to be tried before a judge and should procure an advocate, you would be accepted by the lawyer and he would plead your case to the best of his ability. If, before he has finished his plea, you should hear that he is to be the judge, how you would rejoice, because he could be your judge, who shortly before was your lawyer.
Christ is a judge when he sits and an advocate when he rises. It is clear that he was a judge to Jews but arises as an advocate for Christians. On the one hand, standing before the Father of the Christians, even though they are sinners, he pleads their cause, while on the other he sits with the Father of the Pharisees, who are persecutors, condemning their sins. Angry with the ones, he wreaks harsh vengeance on them, while he gently has mercy on the others, interceding on their behalf.
There is a problem here. A righteous advocate never takes unrighteous cases, which ours of course are. What can we do, dear brothers? The only way to get around this is to follow what Scripture says: “The righteous man accuses himself first of all.” Therefore a sinner who weeps over his sins and accuses himself is set on the path of righteousness, and Jesus can take up his case.
John knows that those who have been enlightened have not been given an impassible nature, but neither have they been let out of prison in order that they might sin.
But if anyone sins, we have an advocate, etc. See how John himself maintains the humility he teaches; surely he was a righteous and great man, who drank the secrets of mysteries from the Lord's breast. Yet he did not say, "You have me as an advocate with the Father," but said, "We have an advocate." He said "we have," not "you have." He preferred to place himself among the sinners to have Christ as an advocate, rather than place himself as an advocate for Christ and be found among the condemned proud ones. However, it should not be said that bishops or leaders do not intercede for the people. For the Apostle prays for the people, and the people pray for the Apostle, who says, "Praying together for us and for you, that God may open to us a door of the word" (Colossians 4). And the Church prayed for Peter when he was in chains, and it was heard, just as Peter also prayed for the Church, because all members pray for each other. The Head intercedes for all, of whom it is written: “He is at the right hand of God, who also intercedes for us” (Romans 8). For the only-begotten Son interceding for man means showing himself as man to the co-eternal Father. And for him to have prayed on behalf of human nature means he took up that same nature in the height of his divinity. Therefore, the Lord intercedes for us not with voice, but with compassion, because what he did not want to condemn in the chosen ones, he preserved by taking it up. And rightly when he said we have Jesus Christ the righteous as our advocate with the Father, he added righteous; for a righteous advocate does not take on unrighteous causes: he will then defend us righteously in judgment, if we now know and accuse ourselves as unrighteous. For why should one not be righteous who already rages against his own unrighteousness through tears?
My little children, I write these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sins: and not for ours only, but also for the whole world.
Knowing our instability and inclination to sin, and that we always have a tendency towards worse things, and that there is a envious demon lurking against our salvation, it is necessary for those who have already become familiar with God to live cautiously to avoid sinning: John adds that even if we fall after remission, we should not despair of ourselves. For if we turn back, we will attain salvation through the Mediator, the Lord Jesus Christ. For He, interceding for us with the Father, will appease Him not for ours only, but also for the whole world. He said this either because He was writing to the Jews, so that the repentance would not be concluded only for them, but would also extend to the Gentiles; or because the promise was not made only to those who were alive at that time, but also to all who would come afterward.
John indeed calls Him an Advocate who prays or pleads with the Father for us. However, these things are said with regard to human nature and a certain privilege: just as that saying, "The Son can do nothing of Himself." (Jn. 5:19) For He says this so that He does not appear to oppose God. For he had shown that the Son also had the power to forgive sins in the case of the paralyzed (Matt. 9:2-6), and by giving His disciples the authority to forgive sins, He demonstrated that He conferred this power by His own authority. (Jn. 20:23)
But as we said, either the Apostle is saying this as a certain privilege, or he is showing the same nature of the Son with the Father and the same power, and that whatever one of the three holy persons would do, it would be common to the others.
Continue studying 1 John 2:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
First John 2:1 offers profound pastoral guidance and theological comfort, assuring believers of God's provision for sin. John, addressing his spiritual "little children," initially exhorts them to avoid sin, emphasizing the pursuit of holiness. However, immediately acknowledging the reality of human fallibility, he swiftly pivots to the glorious truth that if a believer does sin, they have a perfect, righteous advocate in Jesus Christ, who stands before God the Father on their behalf, ensuring forgiveness and restoration. This verse beautifully balances the call to righteous living with the assurance of divine grace and intercession.
Context
Literary Context
This verse serves as a crucial transition and theological anchor within John's epistle. It immediately follows 1 John 1:8-10, where the apostle directly confronts the denial of sin among believers, asserting that "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). Having established the universal reality of sin, 1 John 2:1 then provides the divine solution and comfort for when sin occurs. It also sets the stage for the subsequent declaration of Christ as the propitiation for sins in 1 John 2:2, forming a seamless argument for God's grace and forgiveness through Christ's atoning work.
Historical & Cultural Context
John's first epistle was likely written in the late first century AD, addressing Christian communities facing internal and external challenges. A significant internal threat was the rise of proto-Gnostic teachings, which often denied the true humanity of Jesus (docetism) and promoted a dualistic worldview that could lead to ethical laxity or asceticism. These false teachers might have claimed to be sinless or minimized the gravity of sin, believing that spiritual knowledge (gnosis) transcended moral conduct. John's emphasis on both the reality of sin and the necessity of Christ's advocacy directly counters such errors, grounding faith in the historical Jesus and the ethical implications of His sacrifice. The concept of an "advocate" (parakletos) would have resonated with the legal systems of the Greco-Roman world, where individuals would employ a legal counsel to plead their case.
Key Themes
1 John is rich with foundational Christian themes, and 1 John 2:1 contributes significantly to several of them. Foremost is the nature of sin and its reality in the believer's life, balanced with the provision of grace and forgiveness through Christ. The verse underscores the pastoral care of the apostle, evident in his tender address "My little children." It highlights the person and work of Jesus Christ as the righteous advocate and intercessor, a theme central to the New Testament's understanding of salvation and ongoing sanctification. Furthermore, it subtly reinforces the unity of the Godhead, presenting Jesus's unique access and relationship "with the Father," a concept deeply explored in John's Gospel, such as in John 14:6.
Exposition and Analysis
Key Word Analysis
This verb literally means "to miss the mark." Figuratively, it denotes erring, especially morally. In this context, it refers to any action, thought, or omission that falls short of God's perfect standard, highlighting the human propensity to deviate from righteousness. John uses this term to acknowledge the unfortunate reality of a believer's transgression.
This primary verb means "to grave," specifically to write, or figuratively, to describe. Here, it emphasizes John's deliberate act of communicating truth to his spiritual children, underscoring the authoritative and intentional nature of his pastoral instruction and theological exposition.
This adjective describes someone equitable in character or act; by implication, innocent or holy. Applied to Jesus Christ, it affirms His perfect moral purity, sinlessness, and conformity to God's will. His righteousness is the very basis for His qualification to serve as an advocate for sinful humanity before a holy God.
Verse Breakdown
"My little children, these things write I unto you, that ye sin not."
John opens with a deeply affectionate and paternal address, "My little children" (Greek: teknía), signifying his spiritual authority and tender care for his readers. The primary purpose of his writing is explicitly stated: to prevent them from sinning. This is not a naive expectation of sinless perfection, but a clear exhortation to strive for holiness and to live in accordance with their new identity in Christ, pursuing a life that pleases God.
"And if any man sin,"
This clause immediately introduces a crucial realistic concession. John, with pastoral wisdom, acknowledges the inevitable reality that despite the earnest call to avoid sin, believers will, at times, fall short. The "if" does not imply uncertainty but rather a condition that is regrettably common, setting the stage for the divine provision that follows. It underscores the ongoing struggle with sin even for those who are regenerate.
"we have an advocate with the Father, Jesus Christ the righteous:"
This is the glorious heart of the verse, offering profound comfort. The phrase "we have" (Greek: échō) denotes a present, continuous possession. The term "advocate" (Greek: paráklētos) refers to one called alongside to help, a legal counsel, an intercessor, or a comforter. Here, Jesus is presented as our defense attorney, interceding on our behalf before God the Father. His qualification for this role is His perfect nature: "Jesus Christ the righteous." His sinless life and atoning death are the foundation upon which His advocacy rests, ensuring that His plea for us is always valid and effective.
Literary Devices
John masterfully employs several literary devices to convey his message. The opening phrase, "My little children," is a powerful example of Apostrophe and establishes a tender, Pastoral Tone, immediately drawing the reader into a relationship of trust and affection with the author. This familial language creates an intimate bond, making the subsequent instruction and comfort more impactful. The verse also presents a stark Juxtaposition and Contrast between the ideal (not sinning) and the reality (if any man sin), highlighting the tension inherent in the Christian life. This tension is resolved by the introduction of Jesus Christ as the "advocate," a Metaphor for a legal representative or intercessor. The very structure of the verse, moving from exhortation to concession to divine provision, demonstrates John's skillful use of Rhetorical Progression, guiding the reader from a sense of responsibility to one of profound assurance and hope.
Theological and Thematic Connections
This verse beautifully encapsulates the tension between God's call to holiness and the reality of human sin, while simultaneously providing the ultimate solution in Christ. It affirms that while believers are commanded to strive for a life free from sin, their standing before God is not contingent upon perfect performance, but upon the continuous, intercessory work of Jesus Christ. This concept of Christ as an advocate underscores His ongoing high priestly ministry, where He continually pleads the case of His redeemed people before the Father, based on His finished work on the cross. It is a profound assurance that even when we stumble, our relationship with God is secure through Christ's unceasing mediation, preventing condemnation and ensuring restoration.
Reflection and Application
First John 2:1 is a wellspring of both challenge and comfort for the believer. It challenges us to take seriously the call to holiness, reminding us that the Christian life is not a license to sin, but a pursuit of righteousness, motivated by love for God. We are to actively strive to avoid sin, aligning our lives with God's perfect will. Yet, in our inevitable failures, this verse offers immense comfort: we are not left defenseless or without hope. Jesus Christ, our righteous Advocate, stands ready to intercede for us. This truth should lead us to a posture of humble confession, knowing that when we acknowledge our sins, we have a faithful and just God who forgives us through the perfect work of His Son. It fosters a deep sense of security and encourages us to run to Him, not away from Him, in our moments of weakness, trusting in His unfailing grace and advocacy.
Questions for Reflection
FAQ
What is an "advocate" in the biblical sense, and why is Jesus called one?
The Greek word translated "advocate" is paráklētos (παράκλητος), which literally means "one called alongside to help." In a legal context, it refers to a defense attorney, a legal counsel, or an intercessor. Jesus is called our advocate because He stands before God the Father on our behalf, pleading our case when we sin. He is uniquely qualified for this role because of His perfect, sinless life and His atoning death on the cross, which fully satisfied God's righteous demands against sin. Unlike a human advocate, Jesus doesn't just argue for our innocence; He is our innocence, having borne our guilt. His advocacy ensures that believers, though imperfect, remain in a reconciled relationship with God, as highlighted in Hebrews 7:25.
Does 1 John 2:1 imply that believers can achieve sinless perfection in this life?
No, 1 John 2:1 does not imply sinless perfection. While the first part of the verse, "that ye sin not," expresses God's ideal and the believer's aspiration for holiness, the immediate follow-up, "And if any man sin," clearly acknowledges the reality of ongoing sin in the lives of believers. John has already stated in 1 John 1:8 that "If we say that we have no sin, we deceive ourselves, and the truth is not in us." The purpose of the verse is not to demand unattainable perfection but to provide comfort and a solution for when believers inevitably stumble, pointing them to Christ's ongoing intercession. It balances the call to strive for holiness with the provision of grace for human frailty.
Christ-Centered Fulfillment
First John 2:1 is profoundly Christ-centered, revealing Jesus as the essential bridge between a holy God and sinful humanity. He is not merely a historical figure or a moral teacher, but our living, active "advocate" with the Father. This role is a direct fulfillment of the Old Testament sacrificial system and the prophetic promises of a mediator. Just as the High Priest in the Old Covenant interceded for the people, Jesus, as our great High Priest, "ever liveth to make intercession" for us (Hebrews 7:25). His advocacy is rooted in His perfect righteousness and His once-for-all sacrifice, which serves as the "propitiation for our sins" (1 John 2:2), effectively satisfying God's wrath and making forgiveness possible. Therefore, when we confess our sins, we are not appealing to an impersonal law, but to a personal, righteous Savior who stands in our place, ensuring that "there is therefore now no condemnation to them which are in Christ Jesus" (Romans 8:1). This verse beautifully illustrates the ongoing, active nature of Christ's redemptive work, not just at conversion, but throughout the believer's journey, securing our standing before God through His continuous grace and intercession.