My little children. It is not only the sum and substance of the preceding doctrine, but the meaning of almost the whole gospel, that we are to depart from sin; and yet, though we are always exposed to God's judgment, we are certain that Christ so intercedes by the sacrifice of his death, that the Father is propitious to us. In the meantime, he also anticipates an objection, lest any one should think that he gave license to sin when he spoke of God's mercy, and shewed that it is presented to us all. He then joins together two parts of the gospel, which unreasonable men separate, and thus lacerate and mutilate. Besides, the doctrine of grace has always been calumniated by the ungodly. When the expiation of sins by Christ is set forth, they boastingly say that a license is given to sin. To obviate these calumnies, the Apostle testifies first that the design of his doctrine was to keep men from sinning; for when he says, that ye sin not, his meaning only is, that they, according to the measure of human infirmity, should abstain from sins. And to the same purpose is what I have already said respecting fellowship with God, that we are to be conformable to him. He is not, however, silent as to the gratuitous remission of sins; for though heaven should fall and all things be confounded, yet this part of truth ought never to be omitted; but, on the contrary, what Christ is ought to be preached clearly and distinctly. So ought we also to do at this day. As the flesh is inclined to wantonness, men ought to be carefully warned, that righteousness and salvation are provided in Christ for this end, that we may become the holy possession of God. Yet whenever it happens that men wantonly abuse the mercy of God, there are many snarlish men who load us with calumny, as though we gave loose reins to vices. We ought still boldly to go on and proclaim the grace of Christ, in which especially shines forth the glory of God, and in which consists the whole salvation of men. These barkings of the ungodly ought, I repeat it, to be wholly disregarded; for we see that the apostles were also by these barkings assailed. For this reason he immediately adds the second clause, that when we sin we have an advocate By these words he confirms what we have already said, that we are very far from being perfectly righteous, nay, that we contract new guilt daily, and that yet there is a remedy for reconciling us to God, if we flee to Christ; and this is alone that in which consciences call acquiesce, in which is included the righteousness of men, in which is founded the hope of salvation. The conditional particle, if, ought to be viewed as causal; for it cannot be but that we sin. In short, John means, that we are not only called away from sin by the gospel, because God invites us to himself, and offers to us the Spirit of regeneration, but that a provision is made for miserable sinners, that they may have God always propitious to them, and that the sins by which they are entangled, do not prevent them from becoming just, because they have a Mediator to reconcile them to God. But in order to shew how we return into favor with God, he says that Christ is our advocate; for he appears before God for this end, that he may exercise towards us the power and efficacy of his sacrifice. That this may be better understood, I will speak more homely. The intercession of Christ is a continual application of his death for our salvation. That God then does not impute to us our sins, this comes to us, because he has regard to Christ as intercessor. But the two names, by which he afterwards signalizes Christ, properly belong to the subject of this passage. He calls him just and a propitiation. It is necessary for him to be both, that he might sustain the office and person of an Advocate; for who that is a sinner could reconcile God to us? For we are excluded from access to him, because no one is pure and free from sin. Hence no one is fit to be a high priest, except he is innocent and separated from sinners, as it is also declared in Hebrews 7:26. Propitiation is added, because no one is fit to be a high priest without a sacrifice. Hence, under the Law, no priest entered the sanctuary without blood; and a sacrifice, as a usual seal, was wont, according to God's appointment, to accompany prayers. By this symbol it was God's design to shew, that whosoever obtains favor for us, must be furnished with a sacrifice; for when God is offended, in order to pacify him a satisfaction is required. It hence follows, that all the saints who have ever been and shall be, have need of an advocate, and that no one except Christ is equal to undertake this office. And doubtless John ascribed these two things to Christ, to shew that he is the only true advocate. Now, as no small consolation comes to us, when we hear that Christ not only died for us to reconcile us to the Father, but that he continually intercedes for us, so that an access in his name is open to us, that our prayers may be heard; so we ought especially to beware, lest this honor, which belongs peculiarly to him, should be transferred to another. But we know that under the Papacy this office is ascribed indiscriminately to the saints. Thirty years ago, this so remarkable an article of our faith, that Christ is our advocate, was nearly buried; but at this day they allow that he is indeed one of many, but not the only one. They among the Papists who have a little more modesty, do not deny that Christ excels others; but they afterwards join with him a vast number of associates. But the words clearly mean that he cannot be an advocate who is not a priest; and the priesthood belongs to none but to Christ alone. In the meantime we do not take away the mutual intercessions of saints, which they exercise in love towards one another; but this has nothing to do with the dead who have removed from their intercourse with men; and nothing with that patronage which they feign for themselves, that they may not be dependent on Christ alone. For though brethren pray for brethren, yet they all, without exception, look to one advocate. There is, then, no doubt but the Papists set up against Christ so many idols as the patrons or advocates they devise for themselves. We must also notice by the way, that those err very grossly, who imagine that Christ falls on his knees before the Father to pray for us. Such thoughts ought to be renounced, for they detract from the celestial glory of Christ; and the simple truth ought to be retained, that the fruit of his death is ever new and perpetual, that by his intercession he renders God propitious to us, and that he sanctifies our prayers by the odor of his sacrifice, and also aids us by pleading for us.

My little children - Τεκνια μοῦ Teknia mou. This is such language as an aged apostle would be likely to use when addressing a church, and its use in this Epistle may be regarded as one evidence that John had reached an advanced period of life when he wrote the Epistle.
These things write I unto you - To wit, the things stated in 1-John 1:1.
That ye sin not - To keep you from sin, or to induce you to lead a holy life.
And if any man sin - As all are liable, with hearts as corrupt as ours, and amidst the temptations of a world like this, to do. This, of course, does not imply that it is proper or right to sin, or that Christians should have no concern about it; but the meaning is, that all are liable to sin, and when we are conscious of sin the mind should not yield to despondency and despair. It might be supposed, perhaps, that if one sinned after baptism, or after being converted, there could be no forgiveness. The apostle designs to guard against any such supposition, and to show that the atonement made by the Redeemer had respect to all kinds of sin, and that under the deepest consciousness of guilt and of personal unworthiness, we may feel that we have an advocate on high.
We have an advocate with the Father - God only can forgive sin; and though we have no claim on him, yet there is one with him who can plead our cause, and on whom we can rely to manage our interests there. The word rendered "advocate" (παράκλητος paraklētos - paraclete) is elsewhere applied to the Holy Spirit, and is in every other place where it occurs in the New Testament rendered "comforter," John 14:16, John 14:26; John 15:26; John 16:7. On the meaning of the word, see the notes at John 14:16. As used with reference to the Holy Spirit (John 14:16, et al.) it is employed in the more general sense of "helper," or "aid;" and the particular manner in which the Holy Spirit aids us, may be seen stated in the notes at John 14:16. As usual here with reference to the Lord Jesus, it is employed in the more limited sense of the word "advocate," as the word is frequently used in the Greek writers to denote an advocate in court; that is, one whom we call to our aid; or to stand by us, to defend our suit. Where it is applied to the Lord Jesus, the language is evidently figurative, since there can be no literal pleading for us in heaven; but it is expressive of the great truth that he has undertaken our cause with God, and that he performs for us all that we expect of an advocate and counselor. It is not to be supposed, however, that he manages our cause in the same way, or on the same principles on which an advocate in a human tribunal does. An advocate in court is employed to defend his client. He does not begin by admitting his guilt, or in any way basing his plea on the conceded fact that he is guilty; his proper business is to show that he is not guilty, or, if he be proved to be so, to see that no injustice shall be done him. The proper business of an advocate in a human court, therefore, embraces two things:
(1) To show that his client is not guilty in the form and manner charged on him. This he may do in one of two ways, either,
(a) by showing that he did not do the act charged on him, as when he is charged with murder, and can prove an alibi, or show that he was not present at the time the murder was committed; or,
(b) by proving that he had a right to do the deed - as, if he is charged with murder, he may admit the fact of the killing, but may show that it was in self-defense.
(2) In case his client is convicted, his office is to see that no injustice is done to him in the sentence; to stand by him still; to avail himself of all that the law allows in his favor, or to state any circumstance of age, or sex, or former service, or bodily health, which would in any way mitigate the sentence.
The advocacy of the Lord Jesus in our behalf, however, is wholly different from this, though the same general object is pursued and sought, the good of those for whom he becomes an advocate. The nature of his advocacy may be stated in the following particulars:
(1) He admits the guilt of those for whom he becomes the advocate, to the full extent charged on them by the law of God, and by their own consciences. He does not attempt to hide or conceal it. He makes no apology for it. He neither attempts to deny the fact, nor to show that they had a right to do as they have done. He could not do this, for it would not be true; and any plea before the throne of God which should be based on a denial of our guilt would be fatal to our cause.
(2) as our advocate, he undertakes to be security that no wrong shall be done to the universe if we are not punished as we deserve; that is, if we are pardoned, and treated as if we had not sinned. This he does by pleading what he has done in behalf of people; that is, by the plea that his sufferings and death in behalf of sinners have done as much to honor the law, and to maintain the truth and justice of God, and to prevent the extension of apostasy, as if the offenders themselves had suffered the full penalty of the law. If sinners are punished in hell, there will be some object to be accomplished by it; and the simple account of the atonement by Christ is, that his death will secure all the good results to the universe which would be secured by the punishment of the offender himself. It has done as much to maintain the honor of the law, and to impress the universe with the truth that sin cannot be committed with impunity. If all the good results can be secured by substituted sufferings which there would be by the punishment of the offender himself, then it is clear that the guilty may be acquitted and saved. Why should they not be? The Saviour, as our advocate, undertakes to be security that this shall be.
(3) as our advocate, he becomes a surety for our good behavior; gives a pledge to justice that we will obey the laws of God, and that he will keep us in the paths of obedience and truth; that, if pardoned, we will not continue to rebel. This pledge or surety can be given in no human court of justice. No man, advocate or friend can give security when one is pardoned who has been convicted of stealing a horse, that he will not steal a horse again; when one who has been guilty of murder is pardoned, that he will never be guilty of it again; when one who has been guilty of forgery is pardoned, that he will not be guilty of it again. If he could do this, the subject of pardon would be attended with much fewer difficulties than it is now. But the Lord Jesus becomes such a pledge or surety for us, Hebrews 7:22, and hence he becomes such an advocate with the Father as we need.
Jesus Christ the righteous - One who is eminently righteous himself, and who possesses the means of rendering others righteous. It is an appropriate feeling when we come before God in his name, that we come pleading the merits of one who is eminently righteous, and on account of whose righteousness we may be justified and saved.

My little children - Τεκνια μου· My beloved children; the address of an affectionate father to children whom he tenderly loves. The term also refers to the apostle's authority as their spiritual father, and their obligation to obey as his spiritual children.
That ye sin not - This is the language of the whole Scripture; of every dispensation, ordinance, institution, doctrine, and word of God. Sin not - do not run into ruin; live not so as to promote your own misery; be happy, for it is the will of God that ye should be so; therefore he wills that ye should be holy: holiness and happiness are inseparable; sin and misery are equally so.
And if any man sin - If, through ignorance, inexperience, the violence of temptation, unwatchfulness, etc., ye have fallen into sin, and grieved the Spirit of God, do not continue in the sin, nor under the guilt; do not despair of being again restored to the favor of God; your case, it is true, is deeply deplorable, but not desperate; there is still hope, for -
We have an advocate with the Father - We still have him before the throne who died for our offenses, and rose again for our justification; and there he makes intercession for us. He is the righteous; he who suffered, the just for the unjust, that he might bring us to God. Do not, therefore, despair, but have immediate recourse to God through him.

My (1) little children, these things write I unto you, that ye sin not. And if any man sin, we have an (a) advocate with the Father, Jesus Christ the righteous:
(1) It does not follow that we must give our wicked nature free rein, or sin much more freely, because our sins are cleansed by the blood of Christ, but we must rather much more diligently resist sin, and yet we must not despair because of our weakness, for we have an advocate and a purger, Christ Jesus the Just, and therefore acceptable to his Father.
(a) In that be names Christ, he eliminates all others.

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.
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; 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", &c. 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; 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 (i) 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 (k) speaks of the son of perfect virtue, "as an advocate" for the forgiveness of sins, and for a supply of everlasting good things.
(i) Pirke Abot, c. 4. sect. 11. T. Bab. Sabbat, fol. 32. 1. T. Bab. Bava Bathra, fol. 10. 1. (k) De Vita Mosis, l. iii. p. 673.

When have an Advocate with the Father; one who has undertaken, and is fully able, to plead in behalf of every one who applies for pardon and salvation in his name, depending on his pleading for them. He is "Jesus," the Saviour, and "Christ," the Messiah, the Anointed. He alone is "the Righteous One," who received his nature pure from sin, and as our Surety perfectly obeyed the law of God, and so fulfilled all righteousness. All men, in every land, and through successive generations, are invited to come to God through this all-sufficient atonement, and by this new and living way. The gospel, when rightly understood and received, sets the heart against all sin, and stops the allowed practice of it; at the same time it gives blessed relief to the wounded consciences of those who have sinned.

THE ADVOCACY OF CHRIST IS OUR ANTIDOTE TO SIN WHILE WALKING IN THE LIGHT; FOR TO KNOW GOD, WE MUST KEEP HIS COMMANDMENTS AND LOVE THE BRETHREN, AND NOT LOVE THE WORLD, NOR GIVE HEED TO ANTICHRISTS, AGAINST WHOM OUR SAFETY IS THROUGH THE INWARD ANOINTING OF GOD TO ABIDE IN GOD: SO AT CHRIST'S COMING WE SHALL NOT BE ASHAMED. (1Jo. 2:1-29)
(1-John 5:18.)
My little children--The diminutive expresses the tender affection of an aged pastor and spiritual father. My own dear children, that is, sons and daughters (see on 1-John 2:12).
these things-- (1-John 1:6-10). My purpose in writing what I have just written is not that you should abuse them as giving a license to sin but, on the contrary, "in order that ye may not sin at all" (the Greek aorist, implying the absence not only of the habit, but of single acts of sin [ALFORD]). In order to "walk in the light" (1-John 1:5, 1-John 1:7), the first step is confession of sin (1-John 1:9), the next (1-John 2:1) is that we should forsake all sin. The divine purpose has for its aim, either to prevent the commission of, or to destroy sin [BENGEL].
And, &c.--connected with the former; Furthermore, "if any man sin," let him, while loathing and condemning it, not fear to go at once to God, the Judge, confessing it, for "we have an Advocate with Him." He is speaking of a BELIEVER'S occasional sins of infirmity through Satan's fraud and malice. The use of "we" immediately afterwards implies that we all are liable to this, though not necessarily constrained to sin.
we have an advocate--Advocacy is God's family blessing; other blessings He grants to good and bad alike, but justification, sanctification, continued intercession, and peace, He grants to His children alone.
advocate--Greek, "paraclete," the same term as is applied to the Holy Ghost, as the "other Comforter"; showing the unity of the Second and Third Persons of the Trinity. Christ is the Intercessor for us above; and, in His absence, here below the Holy Ghost is the other Intercessor in us. Christ's advocacy is inseparable from the Holy Spirit's comfort and working in us, as the spirit of intercessory prayer.
righteous--As our "advocate," Christ is not a mere suppliant petitioner. He pleads for us on the ground of justice, or righteousness, as well as mercy. Though He can say nothing good of us, He can say much for us. It is His righteousness, or obedience to the law, and endurance of its full penalty for us, on which He grounds His claim for our acquittal. The sense therefore is, "in that He is righteous"; in contrast to our sin ("if any man sin"). The Father, by raising Him from the dead, and setting Him at His own right, has once for all accepted Christ's claim for us. Therefore the accuser's charges against God's children are vain. "The righteousness of Christ stands on our side; for God's righteousness is, in Jesus Christ, ours" [LUTHER].

My little children. From so aged a teacher as John, now probably more than four score, and at least fifty years in the service of Christ, this fatherly style of address is very appropriate.
That ye sin not. He writes to exhort them to a pure and holy life, the only life permissible to those born again.
And if any sin. The word "man" is not found in the Greek. The meaning is, "If any brother, any of you, should be overtaken by sin," there is a way of forgiveness. They must not sin, but if unhappily one does sin, let him go to Christ, the Advocate.
We have an advocate. Who pleads with the Father not to withdraw his love because we may have been betrayed into sin.
He is the propitiation. The mercy seat of the Tabernacle where God met man was called the propitiation. Christ is our mercy seat, where God meets us in mercy and forgiveness.
And not for ours only. Christ's offering is for all. "He tasted death for every man."

My beloved children - So the apostle frequently addresses the whole body of Christians. It is a term of tenderness and endearment, used by our Lord himself to his disciples, John 13:33. And perhaps many to whom St. John now wrote were converted by his ministry. It is a different word from that which is translated "little children," in several parts of the epistle, to distinguish it from which, it is here rendered beloved children. I write these things to you, that ye may not sin - Thus he guards them beforehand against abusing the doctrine of reconciliation. All the words, institutions, and judgments of God are levelled against sin, either that it may not be committed, or that it may be abolished. But if any one sin - Let him not lie in sin, despairing of help. We have an advocate - We have for our advocate, not a mean person, but him of whom it was said, "This is my beloved son." Not a guilty person, who stands in need of pardon for himself; but Jesus Christ the righteous; not a mere petitioner, who relies purely upon liberality, but one that has merited, fully merited, whatever he asks.