1 John 2:1
Verse
Context
Jesus Our Advocate
1My little children, I am writing these things to you so that you will not sin. But if anyone does sin, we have an advocate before the Father—Jesus Christ, the Righteous One. 2He Himself is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.
Sermons
Leonard Ravenhill
Keith Daniel
Anne Graham Lotz
George W. TruettKeith Daniel
CompilationsSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
John Gill Bible Commentary
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, Joh 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 Jo1 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 Jo1 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 Jo1 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, Joh 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, Ti1 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.
Matthew Henry Bible Commentary
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, Jo1 2:1. 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., Jo1 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., Jo1 2:1. 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 Jo1 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, Jo1 2:2. 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 (Jo1 2:2); 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.
Tyndale Open Study Notes
2:1 In order to live “in the light” (1:5-7), one must confess sin (1:9) and stop sinning. John emphasizes sin in ch 1 in order to make believers despise their sin and avoid it. • if anyone does sin: Believers should repudiate sin, but they should not fear confessing sins to God. • advocate (Greek paraklētos, “one who is called to our side” as comforter or advocate): Christ is our defense attorney, representing us before the Father in heaven (see Rom 8:26-34; cp. John 14:16). • Jesus Christ, the . . . righteous: We, in contrast, are sinful. Because Christ fulfilled the law and paid sin’s penalty for us, he can plead for us on the basis of justice as well as mercy. When God raised Christ from the dead, he accepted once for all Christ’s plea for our acquittal (see Rom 4:23-25). “The righteousness of Christ stands on our side; for God’s righteousness is, in Jesus Christ, ours” (Martin Luther).
1 John 2:1
Jesus Our Advocate
1My little children, I am writing these things to you so that you will not sin. But if anyone does sin, we have an advocate before the Father—Jesus Christ, the Righteous One. 2He Himself is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.
- Scripture
- Sermons
- Commentary
Repent, Repent, Repent
By Leonard Ravenhill10K1:23:53RepentancePSA 51:3PRO 29:1MAT 6:16JHN 8:112CO 5:17HEB 12:11JN 2:1In this sermon, the preacher emphasizes the importance of preparing for the final judgment. He mentions preaching for three and a half hours on the judgment seat and expresses his fear and awe of it. The preacher also discusses the misconception about the apostle Paul's words in Romans 7, clarifying that it is a funeral march while Romans 8 is a wedding march. He shares a story about a man repenting during a sermon on adultery, highlighting the power of God's glory to expose the human heart. The sermon concludes with the preacher discussing the liberation and emancipation that comes from the Spirit of God.
A Man After God's Own Heart
By Keith Daniel5.7K56:11God's HeartPSA 27:10PSA 32:1MAT 5:481JN 1:91JN 2:1In this sermon, the preacher emphasizes the destructive power of jealousy and its condemnation in the eyes of God. He uses the story of David and his enemy to illustrate how jealousy can drive someone to insanity. The preacher also highlights how God orchestrated circumstances in David's life to test his response to vengeance. He urges the congregation to come to the church's upcoming meetings and encourages them to surrender their lives to God, acknowledging their unworthiness and the immense price paid for their redemption through the blood of Jesus.
Knowing God
By Anne Graham Lotz5.5K1:12:40Knowing GodGEN 1:1MAT 6:33ACT 17:112TI 3:161JN 1:11JN 2:1The video is a sermon on the topic of knowing God, with four main points. The first point is that knowing God begins with a personal experience with Jesus Christ, as stated in 1 John 1:1-4. The speaker emphasizes that John, the Apostle, had personally seen, heard, and touched Jesus, whom he refers to as the "word of life." The second point is that God has revealed Himself through His Word, the Bible, allowing us to know His character. The speaker mentions Revelation 4:1-3, where John describes a vision of heaven, highlighting the importance of immersing ourselves in God's Word. The third point is that as believers living in the last days, we should eagerly anticipate the return of Jesus Christ, as mentioned in numerous verses in the New Testament. The fourth point is a personal testimony from the speaker, who witnessed the unjust treatment and crucifixion of Jesus, emphasizing the sacrifice and suffering He endured for humanity.
(A Heavenly Church) 4. the Faith of Jesus
By Zac Poonen3.6K1:07:09New Covenant LivingFaithISA 55:8EZK 36:27MAT 6:21LUK 18:8ROM 4:201CO 2:162CO 2:14PHP 2:13HEB 11:401JN 2:1Zac Poonen emphasizes the rarity of true faith and love in today's world, referencing Luke 18:8, where Jesus questions if He will find faith on earth upon His return. He critiques the shallow, intellectual understanding of faith that many believers possess, which leads to a lack of spiritual depth and experience of God's power. Poonen encourages believers to seek a deeper, experiential faith that aligns with the New Testament, where faith is not merely belief in facts but a transformative relationship with God that empowers them to live as Jesus did. He highlights the importance of surrendering to the Holy Spirit, allowing God to write His laws in our hearts, and living a life that reflects the values of the Kingdom of Heaven rather than earthly concerns. Ultimately, he calls for a faith that is active, vibrant, and reflective of Christ's own faith, urging believers to evaluate their lives and priorities in light of eternal truths.
True Success
By George W. Truett3.1K03:10SuccessPSA 23:1PSA 23:4MAT 6:33ROM 8:311CO 15:571JN 2:1REV 20:12In this sermon, the preacher reassures the audience that God will be with them throughout their lives, even in the face of death. He promises to make their path beautiful and fill their ears with music. The preacher emphasizes that there is no need to fear death, as God will be there waiting and will personally come to guide them. He also highlights the importance of putting trust in Jesus Christ as our advocate and attorney, who will forgive, save, and take care of us. The sermon concludes by emphasizing that true success comes from recognizing and following the will of God.
Perfect Love Casteth Out Fear
By Keith Daniel3.0K51:51Fear1SA 17:32PRO 3:5MAT 4:10ROM 6:23JAS 4:71JN 1:91JN 2:1In this sermon, the speaker uses a metaphor of a man falling in a storm to illustrate how Christians often respond to failure. He emphasizes that when Christians fall, they should not give up but instead rely on God's promises and get back up. The speaker then transitions to the story of David and Goliath, highlighting how this biblical account has inspired and captivated people throughout history. He concludes by urging Christians to have faith in God's promises and not to give up when they face challenges or failures.
Do I Believe (Compilation)
By Compilations3.0K11:04Compilation1CO 6:19EPH 5:8EPH 5:14HEB 3:17HEB 11:61JN 1:91JN 2:1JUD 1:24In this sermon, the preacher emphasizes the importance of walking in the light and not focusing on one's weaknesses and abilities. He refers to the story of the 10 spies who gave an evil report about the land of milk and honey, highlighting their lack of faith and belief in their own abilities. The preacher shares examples of witnessing God's power to transform and raise the dead, emphasizing the need for faith in order to please God. He warns against the dangers of unbelief and encourages listeners to fully commit their lives to trusting in God rather than seeking miracles.
(2006 Conference) 4.appreciation and Encouragement
By Zac Poonen2.9K59:58MAT 8:10LUK 1:47ACT 13:15ACT 15:312CO 1:31TH 5:121TI 5:17HEB 3:131JN 2:1
This sermon emphasizes the importance of appreciation, gratitude, and encouragement in restoring balance in our lives. It highlights the need to express gratitude to God, appreciate one another, and encourage those around us. The speaker addresses the cultural influences that hinder expressions of thankfulness and stresses the biblical significance of being grateful, as seen in stories like the thankful leper and Paul's appreciation for the Corinthians.
Victory Through the Spirit
By Bob Jones Sr.2.7K14:02ROM 8:1ROM 8:6ROM 8:82CO 5:171JN 2:1In this sermon, Dr. Bob Jones Sr. focuses on the message of Romans 8:1-2, emphasizing that there is no condemnation for those who are in Christ Jesus and walk according to the Spirit. He highlights that as believers, we are freed from the law of sin and death through the law of the Spirit of life in Christ Jesus. Dr. Jones emphasizes that although we still have our old nature and may stumble, it is not a justification for wrongdoing. He encourages believers to live by the grace of God and to strive for a victorious life, free from defeat and stumbling.
(1 John #9) the Atoning Sacrifice for Our Sins
By J. Glyn Owen2.0K27:23Atonement1JN 2:1In this sermon, the preacher emphasizes the importance of having a personal relationship with God and maintaining a life free from sin. He highlights the role of Jesus as our advocate and propitiation, who intercedes for us with the Father when we fail and sin. The preacher encourages Christians to remember that even in the midst of their failures, they have an advocate with the Father who pleads their cause. He also emphasizes the need for confession and resolution of sin through the ministry of the intercessor. The sermon draws from the book of Matthew and the writings of John to support these teachings.
Submit Yourselves
By Mark Greening1.9K54:29Submission2CH 16:9MAT 11:281CO 10:13COL 2:151JN 2:11JN 4:4REV 12:11In this sermon, the preacher focuses on the importance of humbling ourselves under the mighty hand of God in order to receive His grace. He highlights the sins mentioned in the book of James, such as anger, selfish ambition, and bitter envy, which stem from an arrogant and controlling attitude. The preacher emphasizes the need for surrendering to God and fully submitting to Him, as the eyes of the Lord search for those whose hearts are fully committed to Him. He also discusses the power dynamics between God and Satan, stating that people are either submitted to God or under the power of Satan until they surrender to God. The sermon concludes with a call to surrender to God and trust Him to run our lives better than we can.
How Our Joy Can Be Full
By Zac Poonen1.7K58:48JoyMAT 6:33MAT 7:12MAT 22:39LUK 6:31ROM 14:171JN 2:11JN 2:20In this sermon, the speaker emphasizes the importance of being prepared for the return of Christ. He highlights two types of people: those who are ready to stand before the Lord and have their sins forgiven, and those who are afraid of their true lives being exposed. The speaker warns against being consumed by worldly desires, as it can hinder one's love for God and Jesus. He also criticizes the influence of certain movies and TV preachers, suggesting that they distract Christians from reading the Bible and developing discernment. The sermon concludes with a reminder to treat others as we would like to be treated and to live a life that aligns with the teachings of the Bible, which can bring true joy and eternal life.
God Said Live
By Bill McLeod1.5K31:58RenewalMAT 6:331JN 2:1In this sermon, the preacher emphasizes the importance of Christians waking up from spiritual slumber. He references Ephesians 4:5, Romans 13, and 1 Corinthians 15 as passages that urge believers to awaken. The preacher acknowledges that while not every believer may need a revival every three weeks, it is still easy for Christians to become spiritually complacent. He emphasizes the need for believers to separate themselves from those who are not living for God and to put on the armor of light, walking in righteousness and avoiding sin.
Propitiation
By Ron Bailey1.3K1:00:06PropitiationGEN 3:15GEN 3:24MAT 6:332PE 1:31JN 2:1REV 21:4REV 22:14In this sermon, the speaker discusses the story of Jacob and his encounter with his brother Esau. Jacob, known for his cunning and strategic thinking, divides his family into two groups to protect them from any harm that Esau may bring. The speaker emphasizes the use of various words and illustrations in the Bible to convey deeper meanings and associations. The sermon also touches on the parable of the prodigal son, highlighting the importance of acknowledging and confessing one's sins to God. Overall, the message emphasizes God's constant desire for repentance and forgiveness.
Come Live Die
By George Verwer1.3K27:00Death To SelfMAT 6:33ROM 12:91CO 11:1HEB 5:121JN 1:51JN 2:1In this sermon, the preacher discusses the importance of hating sin and embracing goodness according to the teachings of the Bible. He highlights the moral confusion in society, citing examples of a murder being condemned while a person is killed for a pornographic film. The preacher emphasizes the urgency of spreading the gospel before it's too late. He also addresses the individual responsibility in following God's teachings, warning against pretension, neglect of discipline, and the danger of leading a double life. The sermon concludes with a personal anecdote about the impact of repentance and the need to be ready for the challenge of world mission.
Satan and His Work 03
By Welcome Detweiler1.2K36:00SatanLUK 23:311JN 1:91JN 2:1In this sermon, the preacher expresses his sadness for the people of Keystone Heights who do not have anyone to preach the gospel to them. He then turns to the book of Luke, specifically chapter 22, and reads verse 31 where Jesus tells Simon Peter that Satan desires to sift him like wheat. The preacher reflects on the disciples' confusion and Peter's eagerness to preach to the crowd. He also mentions Peter's previous denial of Jesus and how he must have felt hopeless after Jesus' death. However, the preacher hints at Peter's eventual transformation and his role in spreading the message of Jesus' resurrection.
How Our Joy Can Be Full - Part 6
By Zac Poonen1.1K07:05PRO 3:11MAT 7:21EPH 6:1COL 3:20JAS 1:221JN 1:91JN 2:11JN 2:31JN 2:15
This sermon emphasizes the importance of confessing our sins honestly before God, acknowledging our faults and seeking forgiveness through Jesus Christ, the righteous advocate who paid the price for our sins. It highlights the need to keep God's commandments out of love for Him, as disobedience stems from not truly knowing and trusting God's wisdom and protection. The message also warns against loving the world, which can lead to a diminishing love for God and hinder spiritual growth.
God's Alarm Clock
By Bill McLeod1.1K1:02:28WarningPSA 119:133PRO 21:16JHN 2:17ACT 13:52ROM 14:171TH 5:61TH 5:92TI 2:241PE 2:211JN 2:1In this sermon, the preacher emphasizes the importance of living a righteous and alert life. He shares a story of a man who fearlessly faced a dangerous situation because he had faith in heaven. The preacher encourages the audience to walk wisely, redeem their time, and be filled with the Spirit. He emphasizes that our lives are like a theater, being watched by God, angels, and even demons. The sermon concludes with a reminder to stay awake and prepared for the coming of Jesus. The preacher also shares a personal anecdote about a mischievous classroom experience.
Ministry From 1 John 4
By William MacDonald1.1K45:27MinistryMAT 6:331CO 2:132TI 3:161JN 2:11JN 4:61JN 4:18In this sermon, the preacher emphasizes the importance of love and giving in the Christian faith. He contrasts love with lust, stating that love is manifested through giving, while lust is focused on getting. The preacher highlights the ultimate act of love by God, who gave His only Son for the salvation of the world. He also addresses the fear of judgment at the moment of death, reassuring believers that if they have faith in Christ, they do not need to fear judgment because His love casts out fear. The sermon concludes with a reminder to test the spirits and discern false prophets, emphasizing the importance of confessing Jesus Christ as having come in the flesh.
Make Your Life Count 5
By George Verwer1.1K23:43Counting The Cost1CO 4:91CO 4:162CO 12:91JN 1:91JN 2:1In this sermon, A.W. Tozer emphasizes the importance of spreading the gospel and evangelizing to the regions beyond. He quotes Paul in 1 Corinthians 4:9, highlighting the sacrifices and challenges faced by the apostles in their mission. Tozer urges people to pray for the Lord to send forth laborers for the harvest. He also mentions the vast number of people in the world who have never heard the gospel and encourages young people to be examples of believers in word, conduct, love, spirit, faith, and purity. Tozer emphasizes the power of prayer and its role in the work of God, stating that prayer has been the backbone of their work and has led to the growth of their ministry and the spread of revival in many nations.
How to Build a Church
By Denny Kenaston1.0K1:15:29Church1CO 15:331JN 2:12JN 1:1In this sermon, the speaker emphasizes the importance of having a passionate and compassionate heart for God and for others. He challenges the audience to examine their own lives and question if they have truly been effective in leading others to Christ. The speaker also highlights the significance of fellowship with God and how it should motivate believers to share the same fellowship with others. He emphasizes that Christianity is about building relationships and encourages everyone to play a part in building the church. The sermon is based on the book of 1 John and references various sermons preached by Jesus, emphasizing the message of joy and the sum total of everything John heard from Jesus during his time with him.
Sinfulness of Sin (Compilation)
By Compilations1.0K05:03CompilationGEN 19:24MAT 5:28JHN 14:23ROM 6:23EPH 2:11JN 2:11JN 3:9In this sermon, the preacher emphasizes that Jesus did not come to make bad men good, but to make dead men live. He highlights that Christianity is unique because it allows a person's God to come and live inside of them. The preacher also discusses the consequences of sin and the need for repentance. He emphasizes that sin is not normal in the Christian life and that when a Christian slips into sin, they should flee to Christ's mercy with a broken heart. The sermon references the book of John and emphasizes the importance of living a life free from sin.
The Will of God
By George Verwer1.0K1:11:50Will Of GodMAT 6:33JHN 3:16ROM 5:8GAL 1:81TH 5:181PE 5:61JN 2:1In this sermon, the speaker emphasizes the importance of seeking and obeying the will of God. He mentions two recommended books for reading, "Life's Sense" by Charles Coulson and "World on the Run" by Michael Green. The speaker also highlights six things to remember when trying to find God's will, including the understanding that God guides different people in different ways and the significance of waiting on Him and gathering facts. He emphasizes the need for a general overall understanding of the Word of God and the importance of testing thoughts that God brings to our minds. Lastly, the speaker mentions the providence of God and how He uses circumstances and people to guide us, including the door pushing method in Operation Mobilization.
Ten Things I Learned Before I Was 21
By George Verwer8371:00:46LessonsISA 6:8MAT 6:332TI 2:221JN 2:1In this sermon, the speaker reflects on their struggles and the topics they have been sharing about in their previous sermons. They mention talking about Jesus and bringing messages from the Bible, particularly focusing on the story of the Good Samaritan and its implications for people with HIV, abused women, children at risk, and the globally poor. The speaker also mentions preaching from Acts 13, highlighting the role of the Holy Spirit in sending Paul and Barnabas on world missions. They mention a book by John Maxwell called "Falling Forward" and discuss the importance of accepting oneself and committing to serving those with the least opportunity to hear the word of God. The sermon emphasizes the hunger for the Word of God and the importance of memorizing scripture.
Koronis Conference 1970-03 the Pot of Oil
By Neil Fraser82531:25PSA 16:11PSA 37:4MAT 6:33ROM 5:1PHP 4:191JN 2:1In this sermon, the speaker begins by acknowledging that he will try to keep his message brief. He highlights the importance of certain key words in Romans chapter five, such as "also," "not only so," and "much more." The speaker emphasizes the significance of enduring tribulations and how they can teach valuable lessons and make life valuable for God. He then discusses the concept of peace with God, explaining that it is a result of the work of Christ and the removal of sin as a barrier.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
John Gill Bible Commentary
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, Joh 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 Jo1 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 Jo1 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 Jo1 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, Joh 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, Ti1 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.
Matthew Henry Bible Commentary
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, Jo1 2:1. 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., Jo1 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., Jo1 2:1. 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 Jo1 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, Jo1 2:2. 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 (Jo1 2:2); 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.
Tyndale Open Study Notes
2:1 In order to live “in the light” (1:5-7), one must confess sin (1:9) and stop sinning. John emphasizes sin in ch 1 in order to make believers despise their sin and avoid it. • if anyone does sin: Believers should repudiate sin, but they should not fear confessing sins to God. • advocate (Greek paraklētos, “one who is called to our side” as comforter or advocate): Christ is our defense attorney, representing us before the Father in heaven (see Rom 8:26-34; cp. John 14:16). • Jesus Christ, the . . . righteous: We, in contrast, are sinful. Because Christ fulfilled the law and paid sin’s penalty for us, he can plead for us on the basis of justice as well as mercy. When God raised Christ from the dead, he accepted once for all Christ’s plea for our acquittal (see Rom 4:23-25). “The righteousness of Christ stands on our side; for God’s righteousness is, in Jesus Christ, ours” (Martin Luther).