1 John 2:1-2

Introduction

In the previous passage, John presents that our fellowship with God can only come through the blood of Jesus. He has worked through the details that fellowship with God is not possible while we walk in darkness. But to truly walk in the Light means we have to confess our sins, receiving the purification from Jesus Christ.

But is it really that easy? Can confession of sin provide freedom from sin and fellowship with God? And if so, is there any incentive to not sin? Won't the gospel message simply encourage continual sin?

Commentary

v 1
It's important to realize John is not scolding. Even when he says his strongest statements, the disciple whom Jesus loved articulates his love. This is his first of seven times that he calls his readers "little children." It is not a condescending term, but one of endearment. At the time of his writing, John is probably older than all of his readers. He also can refer to them as children since he is assuming a role of spiritual guidance. When he calls them his children, he is expressing his love, concern and responsibility for them.

What are "these things?" I believe the letter shows a pattern to help us understand. Throughout the letter, John uses the term "I write" to speak of the words he just penned, while "I have written" speaks to the whole work of the letter. Therefore, as John says "I am writing" these things, John is referring to the words he just penned. How interesting that John has just laid out the gospel message and now says he wrote it so we would not sin.

John is not worried that knowledge of the gospel will lead to further sin. He does not fear that the message of grace will result in its abuse. No, John has just instructed that fellowship with God can only come from a sinlessness which Jesus alone can provide. And when we see the fellowship that He offers, it should motivate us to not sin.

But John is a realist. He then offers what should be considered if on sins. It is important to note that John does not say when you sin. He is not releasing his audience to simply accept that they will sin again. For, though we are aware of our sin nature, the Scriptures clearly state we are not left helpless to it:

No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.--1 Corinthians 10:13

John speaks of a very present reality for us, but not as a defeatist.

But even as we are aware of our sin, confess it to God, and then fall short once again, we are reminded of the beauty of the gospel. We, as believers, we do sin again, we are reminded that we have an Advocate. This term is used four other times (in the gospel of John), each time referring to the Holy Spirit. It is a legal term, to speak of one who intercedes. Revelation 12:5-12 presents Christ in this office:

And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron; and her child was caught up to God and to His throne. Then the woman fled into the wilderness where she had a place prepared by God, so that there she would be nourished for one thousand two hundred and sixty days. And there was war in heaven, Michael and his angels waging war with the dragon. The dragon and his angels waged war, and they were not strong enough, and there was no longer a place found for them in heaven. And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him. Then I heard a loud voice in heaven, saying, "Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brethren has been thrown down, he who accuses them before our God day and night. And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death. For this reason, rejoice, O heavens and you who dwell in them. Woe to the earth and the sea, because the devil has come down to you, having great wrath, knowing that he has only a short time."

Jesus Christ serves us as an Advocate to the Father, turning away all accusations against us.

But John wants our attention to be on the Advocate. He does not say, consider that One is advocating for you. He does not speak of the advocation that happens on our behalf. He speaks of the Advocate. Jesus Christ the Righteous. We should fix our eyes on Jesus Christ. When we sin, we should fix our eyes on Him. To keep from sinning, we also keep our eyes fixed on Him. Our answer is not a "what." Our answer is a "He."

v 2
To again keep the focus on Jesus, he mentions that He Himself is our propitiation. We are not directed to the act of propitiation but to the person of propitiation.

At this point, some may ask the wisdom of a word like "propitiation." What exactly is propitiation? Consider the following passages:

Therefore, He had to be made like His brethren in all things, that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.--Hebrews 2:17

"But the tax-gatherer, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, 'God, be merciful to me, the sinner!'--Luke 18:13

Whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed;Romans 3:25

At times, a Biblical term can seem obscure. Yet, when a term finds the majority of its use in biblical scholarship, it is typical that the term can keep its purity. When speaking of propitiation, the author of Hebrews gives this glimpse:

And above it were the cherubim of glory overshadowing the mercy seat; but of these things we cannot now speak in detail.--Hebrews 9:5

Rather than avoid Biblical language, we should instruct people so they can see the beauty in it. While we search for a more relevant word, we may find ourselves falling short of the full definition. When we understand John to say Jesus is our propitiation, he is saying Jesus is our atoning sacrifice, our mercy, our intermediary between God and man. He is the only reason God can show any mercy for our sins.

But John says he is not only our propitiation, he is also the propitiation for the sins of the whole world. By this, John could mean:

1. Every person--John could mean, quite simply, the sins of the whole world. Benefit: This is a simple reading of the verse. A quick glance seems to say that Jesus Christ has provided the mercy from the penalty of sin for the whole world. Detriment: This message contradicts with numerous passages of Scripture and should lead one to a universalist perspective. For if Jesus Christ provides the mercy for the whole world, then hell and suffering become obsolete...as does much of Jesus' teaching.

2. Sufficiency--Sensing the conflict with Scripture, many want to make a statement of balance. John is stating that Jesus Christ's payment in sufficient to pay the penalty for all sins. Benefit: It is true. Jesus Christ, as a Divine Member of the God-head, pays an infinite price in His death. Surely the number of sins He pays for cannot be exhausted. Sufficiency accents this point, but avoid universalism by saying nothing of application. Sure He can pay for the whole world's sins, but it doesn't mean He does pay. Therefore, only those who receive His payment by faith find His propitiation applicable. Detriment: First, there is nothing errant about the "sufficiency doctrine." Certainly, Jesus' sacrifice could pay for every single sin that could ever be committed. This does not mean that every sin has been paid for, since faith is still necessary for it to be efficient. But it does not appear to be what John says. The doctrine can be affirmed, just not from this text. John makes no statement of sufficiency being his intent. He does not say it was capable of being the propitiation for the sins of the world. In fact, we must compare his statement for the world with his statement toward the church. If he meant that His death is simply sufficient for the world's sins, then we must only see his statement for us as one of sufficiency. Frankly, I want His death to do more than possibly pay for my sins, I want it to completely pay for them.

All Nations--Perhaps John intends all nations to express the whole world. He could intend for "whole world" to mean every possible ethnicity, race and people but it wouldn't require every single person. Benefit: John often uses "world" to be synonymous with all nations. This does seem to be a "permissible" interpretation. Detriment: There is virtually no mention of ethnicity in John's epistle. Unlike Paul's letter to the Galatians, or the opening chapters of Romans, John doesn't juxtapose ethnicities. Likewise, his letter is not written to a particular race (like Hebrews or James). Multiple nations does not appear to be a discussion otherwise on John's "radar."

All Mercy--Who has not experienced the mercy of Christ? The only way that God can allow the sun to rise on the righteous and the unrighteous and still be just (and thus allow us to be dead in our sins before He regenerates us) is if the blood of Christ has worked an element of mercy for all men. This does not mean all men have or will experience ultimate mercy from God, but it does mean that every man experiences an element of God's mercy. Benefit: It seems to be consistent with the direction of the passage. Jesus Christ's mercy allows the convert to come to Christ and the believer to remain in Christ. Detriment: Our mercy does not appear to be contrasted with the propitiation for the world. Therefore, one could argue that if John intended a different "level" of propitiation for the world, he should have stated it.

When examining the options, it appears that a combination of point three and point four would make the most consistent argument. John is stating that Christ's propitiation is universally available and that it is even felt to a certain degree.

Exposition

It's amazing how many people claim the message of Biblical grace will lead to antinomianism. Though Paul has dismissed this argument (Romans 6:1-2), many continue to claim that forgiveness through confession will simply lead to more sin, not to a life of holiness. However, a close watch of the text shows this is exactly the opposite point that John wishes to make.

John states that he writes these things so that we will not sin. When we understand the linguistics of 1 John, it appears he is saying the words just written are the words of reference. Therefore, John is saying that the message that sinners can fellowship with God through the blood of Jesus Christ by confessing their sins is a message John sees as discouraging sin. When one is driven to a close and honest examination of the gospel, he does not see it as his license to indulge the flesh. Instead, the gospel message has a purifying effect.

However, if a person takes his eyes off of Christ and sins, what remedy remains? Here John shows the exact same solution. He does not quickly point to Jesus and then mention he advocates and propitiates. The emphasis is not on the verbs or the function. John states that Jesus is the Advocate, and He is the Propitiation. John is intentionally pointing the reader back to Jesus. If you fail and sin, the answer is to turn your eyes right back to Jesus.

Conclusion

John began his letter by addressing Jesus Christ. He was manifested before the apostles and they have recorded what they saw and heard. He then works through the forgiveness that is offered through Jesus Christ. And in this passage, he shows how Jesus is also the answer for sanctification. The believer is called to keep his eye on Jesus Christ to keep from sinning. And even in the times we do sin, we should refocus on Christ, who is our Advocate and Propitiation.