1 John 2:1

John’s preceding comments on the inevitability of sinful behavior (1 John 2:6-10) led to his assuring his readers here that he did not want them to sin at all (cf. John 5:14). This was one of his purposes in writing this epistle, and it is the third of John’s four purpose statements (cf. 1 John 1:3-4; 1 John 5:13). Avoidance of sin is important even though it is not entirely possible.

"Thus far John’s epistle has announced its purpose (1 John 1:1-4), affirmed God’s character as light (1 John 1:5), and explored implications of God’s character for life in the Christian community (1 John 1:6-10), focusing on appropriate and inappropriate responses of the mouth and heart. In the present section {1 John 2:1-8] John turns directly to his readers with the first of numerous poignant appeals growing out of the broad yet surprisingly deep foundation he has laid in such short compass." [Note: Yarbrough, p. 70.]

John used the Greek word translated "children" here (teknia) as a family term of endearment. It means "little born ones" (1 John 2:12; 1 John 2:28; 1 John 3:7; 1 John 3:18; 1 John 4:4; 1 John 5:21; John 13:33; cf. Galatians 4:19). "My" adds a further note of tenderness. These terms do not require us to conclude that the recipients were necessarily John’s personal converts, but they were very dear to him. Since this letter indicates that they were mature Christians, they may have been the leaders of various house-churches in Asia Minor.

"May not sin" does not mean "may never ever sin again." Sinning is inevitable for sinners, even forgiven sinners, but in every instance of temptation there is always the possibility that we will not fall (1 Corinthians 10:13). "If" introduces a condition assumed to take place for the sake of the argument (a third class condition in Greek).

As our Advocate (friend in court, mediator, or defense attorney) Jesus Christ pleads the cause of the sinning Christian before God the Father (cf. Hebrews 7:25). This ministry appears to be broader than simply aiding the sinner after he or she sins. It evidently includes pleading the sinner’s cause with the Father whenever that becomes necessary, as when Jesus prayed that Peter’s faith would not fail (Luke 22:31-32). Here, however, the emphasis is on Jesus Christ’s help after we have sinned. Since Jesus Christ is righteous, He is the perfect Advocate with God (cf. Acts 3:14; Acts 7:52).

The Greek word translated "Advocate" is parakleton that transliterated into English is "Paraclete." It means one who gets called to the side of another to help. Jesus used this word four times in the Upper Room Discourse to describe the Holy Spirit (John 14:16; John 14:26; John 15:26; John 16:7). [Note: See John R. Yarid Jr., "Reflections of the Upper Room Discourse in 1 John," Bibliotheca Sacra 160:637 (January-March 2003):65-76.] He called the Holy Spirit another Paraclete like Himself (John 14:16). This is the only other place in the New Testament where "Paraclete" appears.

"Whereas in the first part of this v[erse] John is anticipating too lenient an attitude toward sin, in the second half he is countering the possibility of too harsh a view." [Note: Smalley, pp. 35-36.]