1 John 2:1–11

Verse 1. That you may not sin, or not lose the grace of God by any considerable sin.—But if any man sin, we have an advocate with the Father, Jesus Christ, the eternal Son of the Father, who being made man to redeem us from sin, is our great Advocate, our chief Mediator, and only Redeemer, by whose merits and grace we have been reconciled, after we had lost and forfeited the grace and favour of God by our offences. He is the only propitiation for the sins of the whole world; for, as Saint Paul says, (Hebrews 10:14) Christ, for one oblation on the cross, hath perfected for ever them that are sanctified. All remission of sins, all sanctification, is derived from the merits and satisfaction of our Redeemer, Jesus Christ; not but that the Angels and saints in heaven, and virtuous persons upon earth, when they pray to God for us, may be called advocates, mediators, and intercessors (though not redeemers) in a different sense, and in an inferior manner, without any injury, but on the contrary with an honour done to Christ; because what they pray and ask for us, is only begged and hoped for through Christ, and by his merits. Saint Augustine [1] in his commentary on this epistle, on these very words, we have an advocate, and so forth prevents and answers this very objection of the late pretended reformers: (tom. iii, part 2. p. 831. Nov. Edit.) “Some one will say: therefore the saints do not ask for us, therefore the bishops and governors of the Church do not ask for the people.” He denies that this follows, the saints being advocates in a different sense. Though God be our protector and defender from dangers, this does not hinder us from owning the Angels to be our defenders in an inferior manner under God, as the Church of England acknowledges in the common prayer book on the feast of S. Michael, and all Angels, which runs thus: “mercifully grant, that as thy holy Angels always do thee service in heaven, so by thy appointment they may succour and defend us on earth through Jesus Christ, our Lord. Amen.” Witham.—The calling and office of an advocate is in many things proper to Christ, and in every condition more singularly and excellently applying to him than to any Angel, saint, or living creature, though these also may be truly so called without any derogation from Christ. To him solely it belongs to procure us mercy before God, by the general ransom of his blood for our delivery; hence he is our only advocate of redemption, though others may be and are advocates of intercession. Hence S. Irenæus (l. iii. chapter 33. et l. v. post med.) says: “the obedient Virgin Mary is made the advocate of the disobedient Eve.” Our Saviour declares that Angels are deputed for the protection of infants; (Matthew 18) and frequent are the examples we find in the old Scripture, such as Genesis 48:16. Tob 5:27 and 12:12 Daniel 10. See also the common prayer book, in the collect of Michaelmas day.

Greek παρακλητον: Counselor, Helper, Intercessor, Advocate, and Comforter.

“atoning sacrifice” is from the Greek “ιλασμος”, an appeasing, propitiating, or the means of appeasement or propitiation—the sacrifice that turns away God’s wrath because of our sin.

Verse 3. We have known him, if we keep his commandments. He speaks of that practical knowledge by love and affection, which can be only proved by our keeping his commandments; and without which we cannot be said to know God, as we should. Challoner.

Verse 4. He that says he knoweth him, and so forth To know, in this and many other places, is not taken for a speculative knowledge alone, but is joined with a love of God, and an earnest desire of serving him and keeping his commandments. Witham.

Verse 5. The charity of God is truly perfect. [2] Notwithstanding his lesser failings, he retains the habit of charity and grace, by which he remains united to God.—And by this we know that we are in him; that is we are morally, though not absolutely, certain that we are in the state of grace. Witham.

Verse 7–8. An old commandment.… and again, a new commandment. He means the commandment of charity, or of the love of God and the love of our neighbour. This he calls both an old and a new precept. It may be called old, not only as being a precept of the law of nature, and always obligatory, but because Saint John and the other apostles had delivered it to them long ago, that is when these persons were first converted. It may also be called a new precept, Saint John recommending it anew to them in this epistle, and declaring it to be enjoined in a particular manner by our Saviour Christ, after it had been misconstrued and neglected, especially as it regards our neighbour, that is, every one without exception; so that if any one hate another, it is in vain that he pretends to walk in the light of the gospel. Witham.—A new commandment; that is the commandment of love, which was given in the old law, but was renewed and extended by Christ. See John 13:33. Challoner.

Verse 7–8. An old commandment.… and again, a new commandment. He means the commandment of charity, or of the love of God and the love of our neighbour. This he calls both an old and a new precept. It may be called old, not only as being a precept of the law of nature, and always obligatory, but because Saint John and the other apostles had delivered it to them long ago, that is when these persons were first converted. It may also be called a new precept, Saint John recommending it anew to them in this epistle, and declaring it to be enjoined in a particular manner by our Saviour Christ, after it had been misconstrued and neglected, especially as it regards our neighbour, that is, every one without exception; so that if any one hate another, it is in vain that he pretends to walk in the light of the gospel. Witham.—A new commandment; that is the commandment of love, which was given in the old law, but was renewed and extended by Christ. See John 13:33. Challoner.