1 John 2:1 My little children, these things write I unto you that ye may not sin. And if any man sin, we have anAdvocate with the Father, Jesus Christ the righteous:
1 John 2:2 and he is the propitiation for our sins; and not for ours only, but also for the whole world. (ASV)
Advocate (Greek), Original Word,
transliterated word paraklētosPhonetic spelling par-ak'-lay-tosThe Greek word parakletos comes from the word “Parakaleo” which means “to call”, “to call toward”, ‘to speak to’ or “to speak cheerfully”. Thus in 1 Jn 2:1, Christ is termed our substitutionary, intercessory advocate, the one who stands instead of us.
This Greek word in this passage has several shades of meaning: (1) a legal advocate; (2) an intercessor, (3)a helper generally. In the passage before us the first and second meanings are included. Christ in heaven intercedes for Christians who sin upon earth. The next verse declares that He is the “propitiation for our sins” and it is His propitiatory work which lies at the basis of His intercession. The margins of the Revised Version (British and American) and the American Standard Revised Version give as alternative readings Comforter, Helper, Greek Paraclete. Beyond doubt however, “advocate” is the correct translation in the passage in the epistle. The same Greek word also occurs in the Gospel of John (John 14:16, John 14:26; John 15:26; John 16:7) referring not to Christ but to the Holy Spirit, to whom Christ refers as “another comforter” whom He will send from the Father. In the Gospel various functions are ascribed to the Spirit in relation to believers and unbelievers. The word in the Gospel is inadequately translated “Comforter.” The Spirit according to these passages, is more than Comforter and more than Advocate.
In the previous section (1:8–2:2) John is dealing very practically with his first main purpose in this letter, which is to urge his readers to respond to the good news of God as light (v 5) by living in the light (v 7). The primary method of achieving this, he demonstrates, is by renouncing sin; and, indeed, to encourage such a renunciation is one of the chief purposes of this letter (2:1).
In all this, however, particular notice is taken of John’s gnostically inclined opponents, who were minimizing the effects of sin or denying its presence altogether. By way of reply to these heretics, the writer completes a trilogy of heterodox claims and orthodox counterclaims (1:6–2:1) by indicating the reality of both sin and its remedy. In the face of God’s righteousness, human unrighteousness is a fact of life. But God has not deserted us in our moment of need. Even while the believer tries genuinely to “live in the light” sin is a possibility; and in that case God has provided in his Son, our intercessor and atoning sacrifice, the possibility of forgiveness and new life (2:1–2). Jesus is the one comes along side of us when we are in real trouble.
Though John exhorts believers not to sin, it possible that at times believers fall into temptation. John makes his purpose clear that his readers would both recognize their sin and confess it – and also seek to live without sin. John wished that his readers would recognize the all-pervasive character of sin and live a life totally consecrated to God. So it is important for us to understand that the temptation will be there, but we must try not to yield ourselves into it. And if we fall, we have an assurance, that there is an advocate to come along side of us and cleanse us of our sins, when we confess it before Him. He is just to forgive us and restore us.
