1 John 2:1 - Exposition

My little children; or, perhaps, my dear children; or, simply, my children. The diminutive τεκνία , if it retains any force, expresses endearment rather than smallness or youth. The word occurs only once outside this Epistle ( John 13:33 ), and it was, perhaps, from Christ's use of it then that St. John adopted it (verses 12, 28; 1 John 3:7 , 1 John 3:18 ; 1 John 4:4 ; 1 John 5:21 ). In Galatians 4:19 the reading is doubtful Cf. τί με φεύγεις , τέκνον τὸν σαυτοῦ πατέρα ; in the beautiful story of St. John and the young robber (Eusebius, 'Hist. Eccl.,' III . 23:17). As distinct from παιδία ( 1 John 2:13 , 1 John 2:18 ), the word seems to imply spiritual fatherhood. These things (the section, 1 John 1:5-10 ) I write to you, that ye may not sin. The aorist forbids the rendering, "continue in sin;" as before, those who are walking in light and yet sin through frailty are addressed. Two apparently contradictory principles have been set forth: you must walk in light; you must confess that you sin. St. John now goes on to reconcile them. I write

Instead of understanding "to tell you that," we may take καί as "and yet"—a frequent use in St. John. There are two seemingly opposite truths—sin is wholly alien from the Christian, and the Christian is never wholly free from sin; and St. John struggles to give them their right balance, not in the dialectical manner of St. Paul, but by stating them alternately, side by side, varying the point of view. We have an Advocate. The possession of the Advocate is as continual ἔχομεν as of the sin ( 1 John 1:8 ). Every one feels that "a Comforter with the Father" is an impossible rendering. But St. John alone uses the word παράκλητος , four times in his Gospel of the Spirit (see on John 14:16 ), and once here of Christ. Is it likely that he would use so unusual and important a word in two different senses, and that in two writings intended as companions to one another? The rendering "Advocate," necessary here, carries with it the rendering "Advocate" in the Gospel. Moreover, what is the meaning of ἄλλος παράκλητος , if Christ is an Advocate, but the Spirit a Comforter? If Christ is one Advocate and the Spirit "another Advocate,'' all is intelligible. Philo frequently uses παράκλητος of the high priest as intercessor for the people, and also of the Divine λόγος . There is a difference, however, between "Paraclete" as used of the Spirit and as used of Christ. It is applied to the Spirit in his relation to the disciples; to Christ in his relation to the Father. Christ is our Advocate πρὸς τὸν πατέρα : his advocacy turns towards the Father to propitiate him. And not in vain; for he is himself "righteous." A sinner could not reconcile God to sinners; but a righteous Advocate can, for his character is a warrant for the righteousness of his cause. Thus, δίκαιον is the set-off to ἐάν τις ἁμάρτῃ . One who has sinned needs an advocate; one who has not sinned can best undertake the office. δίκαιον at the end, without the article, is gently suggestive of the plea, "Jesus Christ, a Righteous One."