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 had 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 14:16
John 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.