3By this we know that we have come to know Him, if we keep His commandments. 4The one who says, “I have come to know Him,” and does not keep His commandments, is a liar, and the truth is not in him; 5but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him: 6the one who says he abides in Him ought himself to walk in the same manner as He walked.

      7Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning; the old commandment is the word which you have heard. 8On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away and the true Light is already shining. 9The one who says he is in the Light and yet hates his brother is in the darkness until now. 10The one who loves his brother abides in the Light and there is no cause for stumbling in him. 11But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes.

      12I am writing to you, little children, because your sins have been forgiven you for His name’s sake. 13I am writing to you, fathers, because you know Him who has been from the beginning. I am writing to you, young men, because you have overcome the evil one. I have written to you, children, because you know the Father. 14I have written to you, fathers, because you know Him who has been from the beginning. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one.

Do Not Love the World

      15Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. 16For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. 17The world is passing away, and also its lusts; but the one who does the will of God lives forever.

      18Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour. 19They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us. 20But you have an anointing from the Holy One, and you all know. 21I have not written to you because you do not know the truth, but because you do know it, and because no lie is of the truth. 22Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. 23Whoever denies the Son does not have the Father; the one who confesses the Son has the Father also. 24As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father.

The Promise Is Eternal Life

      25This is the promise which He Himself made to us: eternal life.

      26These things I have written to you concerning those who are trying to deceive you. 27As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him.

      28Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. 29If you know that He is righteous, you know that everyone also who practices righteousness is born of Him.

Parallel Verses

New American Standard Bible (©1995)
and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.

GOD'S WORD® Translation (©1995)
He is the payment for our sins, and not only for our sins, but also for the sins of the whole world.

King James Bible
And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

Douay-Rheims Bible
And he is the propitiation for our sins: and not for ours only, but also for those of the whole world.

Darby Bible Translation
and he is the propitiation for our sins; but not for ours alone, but also for the whole world.

English Revised Version
and he is the propitiation for our sins; and not for ours only, but also for the whole world.

Webster's Bible Translation
And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

Weymouth New Testament
and He is an atoning sacrifice for our sins, and not for ours only, but also for the sins of the whole world.

World English Bible
And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world.

Young's Literal Translation
and he -- he is a propitiation for our sins, and not for ours only, but also for the whole world,

Cross References

Leviticus 16:10 "But the goat on which the lot for the scapegoat fell shall be presented alive before the LORD, to make atonement upon it, to send it into the wilderness as the scapegoat.

John 4:42 and they were saying to the woman, "It is no longer because of what you said that we believe, for we have heard for ourselves and know that this One is indeed the Savior of the world."

John 11:51 Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation,

Romans 3:25 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;

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

1 John 3:5 You know that He appeared in order to take away sins; and in Him there is no sin.

1 John 4:10 In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.

1 John 4:14 We have seen and testify that the Father has sent the Son to be the Savior of the world.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 2

Here the apostle encourages against sins of infirmity (v. 1, 2), shows the true knowledge and love of God (v. 3-6), renews the precept of fraternal love (v. 7-11), addresses the several ages of Christians (v. 12-14), warns against worldly love (v. 15-17), against seducers (v. 18, 19), shows the security of true Christians (v. 20-27), and advises to abide in Christ (v. 28, 29).

Verses 1-2

These verses relate to the concluding subject of the foregoing chapter, in which the apostle proceeds upon the supposition of the real Christian's sin. And here he gives them both dissuasion and support.

1. Dissuasion. He would leave no room for sin: "My little children, these things write I unto you, that you sin not, v. 1. The design or purport of this letter, the design of what I have just said concerning communion with God and the overthrow of it by an irreligious course, is to dissuade and drive you from sin." See the familiar affectionate compellation with which he introduces his admonition: My little children, children as having perhaps been begotten by his gospel, little children as being much beneath him in age and experience, my little children, as being dear to him in the bonds of the gospel. Certainly the gospel most prevailed where and when such ministerial love most abounded. Or perhaps the judicious reader will find reason to think that the apostle's meaning in this dissuasion or caution is this, or amounts to this reading: These things write I unto you, not that you sin. And so the words will look back to what he had said before concerning the assured pardon of sin: God is faithful and just to forgive us our sins, etc., ch. 1:9. And so the words are a preclusion of all abuse of such favour and indulgence. "Though sins will be forgiven to penitent confessors, yet this I write, not to encourage you in sin, but upon another account." Or this clause will look forward to what the apostle is going to say about the Advocate for sinners: and so it is a prolepsis, a prevention of like mistake or abuse: "These things write I unto you, not that you sin, but that you may see your remedy for sin." And so the following particle (as the learned know) may be rendered adversatively: But, if a man sin, he may know his help and cure. And so we see,

II. The believer's support and relief in case of sin: And (or but) if any man sin (any of us, or of our foresaid communion), We have we an Advocate with the Father, etc., v. 1. Believers themselves, those that are advanced to a happy gospel-state, have yet their sins. There is a great distinction therefore between the sinners that are in the world. There are Christianized (such as are instated in the sacred saving privileges of Christ's mystical or spiritual body) and unchristianized, converted and unconverted sinners. There are some who, though they really sin, yet, in comparison with others, are said not to sin, as ch. 3:9. Believers, as they have an atonement applied unto them at their entrance into a state of pardon and justification, so they have an Advocate in heaven still to continue to them that state, and procure their continued forgiveness. And this must be the support, satisfaction, and refuge of believers (or real Christians) in or upon their sins: We have an Advocate. The original name is sometimes given to the Holy Ghost, and then it is rendered, the Comforter. He acts within us; he puts pleas and arguments into our hearts and mouths; and so is our advocate, by teaching us to intercede for ourselves. But here is an advocate without us, in heaven and with the Father. The proper office and business of an advocate is with the judge; with him he pleads the client's cause. The Judge with whom our advocate pleads is the Father, his Father and ours. He who was our Judge in the legal court (the court of the violated law) is our Father in the gospel court, the court of heaven and of grace. His throne or tribunal is the mercy-seat. And he that is our Father is also our Judge, the supreme arbitrator of our state and circumstances, either for life or death, for time or eternity. You have come-to God, the Judge of all, Heb. 12:23. That believers may be encouraged to hope that their cause will go well, as their Judge is represented to them in the relation of a Father, so their advocate is recommended to them upon these considerations:-1. By his person and personal names. It is Jesus Christ the Son of the Father, one anointed by the Father for the whole office of mediation, the whole work of salvation, and consequently for that of the intercessor or advocate. 2. By his qualification for the office. It is Jesus Christ the righteous, the righteous one in the court and sight of the Judge. This is not so necessary in another advocate. Another advocate (or an advocate in another court) may be an unjust person himself, and yet may have a just cause (and the cause of a just person in that case) to plead, and may accordingly carry his cause. But here the clients are guilty; their innocence and legal righteousness cannot be pleaded; their sin must be confessed or supposed. It is the advocate's own righteousness that he must plead for the criminals. He has been righteous to the death, righteous for them; he has brought in everlasting righteousness. This the Judge will not deny. Upon this score he pleads, that the clients' sins may not be imputed to them. 3. By the plea he has to make, the ground and basis of his advocacy: And he is the propitiation for our sins, v. 2. He is the expiatory victim, the propitiatory sacrifice that has been offered to the Judge for all our offences against his majesty, and law, and government. In vain do the professors of Rome distinguish between and advocate of redemption and an advocate of intercession, or a mediator of such different service. The Mediator of intercession, the Advocate for us, is the Mediator of redemption, the propitiation for our sins. It is his propitiation that he pleads. And we might be apt to suppose that his blood had lost its value and efficacy if no mention had been made of it in heaven since the time it was shed. But now we see it is of esteem there, since it is continually represented in the intercession of the great advocate (the attorney-general) for the church of God. He ever lives to make intercession for those that come to God through him. 4. By the extent of his plea, the latitude of his propitiation. It is not confined to one nation; and not particularly to the ancient Israel of God: He is the propitiation for our sins; and not for ours only (not only for the sins of us Jews, us that are Abraham's seed according to the flesh), but also for those of the whole world (v. 2); not only for the past, or us present believers, but for the sins of all who shall hereafter believe on him or come to God through him. The extent and intent of the Mediator's death reach to all tribes, nations, and countries. As he is the only, so he is the universal atonement and propitiation for all that are saved and brought home to God, and to his favour and forgiveness.

Calvin's Commentary

1. My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

1. Filioli mei, haec scribo vobis, ut non peccetis; quod si quis peccaverit, advocatum habemus apud Patrem, Jesum Christum justum:

2. And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.

2. Et ipse est propitiatio pro peccatis nostris, non pro nostris autem solum, sed etiam pro totius mundi.

1. 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.

2 And not for ours only He added this for the sake of amplifying, in order that the faithful might be assured that the expiation made by Christ, extends to all who by faith embrace the gospel.

Here a question may be raised, how have the sins of the whole world been expiated? I pass by the dotages of the fanatics, who under this pretense extend salvation to all the reprobate, and therefore to Satan himself. Such a monstrous thing deserves no refutation. They who seek to avoid this absurdity, have said that Christ [63] suffered sufficiently for the whole world, but efficiently only for the elect. This solution has commonly prevailed in the schools. Though then I allow that what has been said is true, yet I deny that it is suitable to this passage; for the design of John was no other than to make this benefit common to the whole Church. Then under the word all or whole, he does not include the reprobate, but designates those who should believe as well as those who were then scattered through various parts of the world. For then is really made evident, as it is meet, the grace of Christ, when it is declared to be the only true salvation of the world.

Footnotes:

[63] "It seems to me that the Apostle is to be understood as speaking only of all those who believe, whether Jews or Gentiles, over the whole world." -- Doddridge. -- Ed.

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St. Augustine—Of Holy Virginity.

Evidences of Regeneration.
III. Wherein saints and sinners must differ. 1. Let it be distinctly remembered, that all unregenerate persons, without exception, have one heart, that is, they are selfish. This is their whole character. They are universally and only devoted to self-gratification. Their unregenerate heart consists in this selfish disposition, or in this selfish choice. This choice is the foundation of, and the reason for, all their activity. One and the same ultimate reason actuates them in all they do, and in all …
Charles Grandison Finney—Systematic Theology

The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished; …
John Bunyan—The Works of John Bunyan Volumes 1-3

What Passes and what Abides
'One generation passeth away, and another generation cometh: but the earth abideth for ever.'--ECCLES. i. 4. 'And the world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever.'--1 JOHN ii. 17. A great river may run through more than one kingdom, and bear more than one name, but its flow is unbroken. The river of time runs continuously, taking no heed of dates and calendars. The importance that we attach to the beginnings or endings of years and centuries is a …
Alexander Maclaren—Expositions of Holy Scripture

The Fourfold Symbols of the Spirit
'A rushing mighty wind.' ... 'Cloven tongues like as of fire.' ... 'I will pour out of My Spirit upon all flesh.' --ACTS ii. 2, 3, 17. 'Ye have an unction from the Holy One.'--1 JOHN ii. 20. Wind, fire, water, oil,--these four are constant Scriptural symbols for the Spirit of God. We have them all in these fragments of verses which I have taken for my text now, and which I have isolated from their context for the purpose of bringing out simply these symbolical references. I think that perhaps we …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The World Our Enemy.
"We know that we are of God, and the whole world lieth in wickedness."--1 John v. 19. Few words are of more frequent occurrence in the language of religion than "the world;" Holy Scripture makes continual mention of it, in the way of censure and caution; in the Service for Baptism it is described as one of three great enemies of our souls, and in the ordinary writings and conversation of Christians, I need hardly say, mention is made of it continually. Yet most of us, it would appear, have very …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Wilderness: Temptation. Matthew 4:1-11. Mark 1:12, 13. Luke 4:1-13.
The University of Arabia: Jesus' naturalness--the Spirit's presence--intensity, Luke 2:45-51.--a true perspective--- the temptation's path--sin's path--John's grouping, 1 John 2:16.--the Spirit's plan--why--the devil's weakness--the Spirit's leading--a wilderness for every God-used man, Moses, Elijah, Paul. Earth's Ugliest, Deepest Scar: Jesus the only one led up to be tempted--the wilderness--its history, Genesis 13:10-13. 18:16-19:38.--Jesus really tempted--no wrong here in inner response--every …
S. D. Gordon—Quiet Talks about Jesus