Christ Our Advocate

It’s a question that comes up often in discussions with new believers, unbelievers, and even mature believers who are likely looking for encouraging ways to respond to others when they get asked similar questions. It goes something like, “Can a person truly know God and live however he/she wants?” Adrian Rogers had a wise answer to this question when he answered, “Study the Bible to know about God. Obey the Bible to really know God.”

In our passage today, John reminds us that Christ has provided salvation for us, effectively opening up the path of a restored relationship with God the Father. However, we can know about Him all day long, but we need more than just knowledge — we need relational knowledge, and that’s fleshed out in the context of an obedient intimacy. Just as a husband would make no headway in his marriage by only knowing facts about his wife, and just as a friend would have no real friendship with another if she only knew likes and disinterests without ever participating in them, so too our knowledge of God must move into the realm of experiential relationship.

Let’s explore how John fleshes this out. 1 John 2:1-6.

Christ is our Salvation

1 John 2:1 “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.”

John dealt plainly and bluntly with any who may be rationalizing or denying their sin. So, as he moves on in his instruction, he addresses his readers as my little children, showing a deep sense of affection for them. Still, there is a level of respect that is maintained. If the reader is considered his children, he would be the older, wiser faith parent instructing them and worthy of their respect.

The first two verses of chapter 2 very well could be attached to the end or chapter 1. Jesus’ willingness to forgive sin doesn’t become a license to sin, so John writes so that we may not sin. We might paraphrase this, “Do your best not to sin.” If we are concerned with walking in the light (1:7), then we must confess sin (1:9) and cast off sin (2:1; see also Heb.12:1). The inevitability of sin should never be an excuse or permission to sin.

John use “sin” in the sense of a simple and single undefined action. He’s trying to protect the reader from any particular sin in the future, violating or transgressing God’s law at any given point and at any given time. His implication is that a believer should want to be free from sin. It should be our desire to put away the attitudes and actions of the past, those things that separated us from God.

While John encourages people to put sin away, he understands the fact that even believers will sin. This was the reason for the confession clause in vs.9, and here he doesn’t want the reader to feel helpless. If you sin, don’t lose heart, because you have an advocate. An advocate is someone who acts as a spokesperson or representative on behalf of someone else. Jesus pleads our case before the Father. The Greek word is parakletos, which is used when He’s talking about the Holy Spirit. Think about how the enemy loves to use our failures against us, how Satan loves to berate us with our guilt. John reminds us that there is an advocate, a helper pleading our cause before the Father.

1 John 2:2 “He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.”

If Jesus is our advocate (v.1), then what is the basis of His defense? What does He point to when talking about our innocence? His sacrifice, for He is the propitiation for our sins (ESV).

The word for propitiation is the Greek word hilasmos. Some translations prefer “propitiation” (ESV, NASB, NKJV, KJV), while others may translate it as “sacrifice” or “atoning sacrifice” (CSB, ISV, NLT is similar). And, the Complete Jewish Bible doesn’t translate the word, but rather gives the Hebrew equivalent - kapparah. And, the lexical definition of the word hilasmos is often translated as expiation, and indeed this invites discussion as to how we should understand it here in 1 John 2:2. So, a little Jewish background might be helpful. In Judaism, the ‘kapparot’ is a chicken that is taken and swung around the head three times as the penitent one declares, “this is my kapparah,” with the idea that any looming misfortune as a result of sin somehow be transferred to the animal. Further, Yom Kippur (Day of Atonement) is the day of kapparah. While the practitioner is responsible for the action, remembering and regretting past sins, it is God’s grace that erases the memory and consequences of sin. In the LXX, the word occurs six times in reference to priestly rituals and services that deal with the removal of guilt through sacrifice. And, the noun version (hilasterion) often is used in the Septuagint in reference to the covering of the ark where the blood was sprinkled on Yom Kippur. Wrapped up in the Day of Atonement is both the idea of expiation, where sin is removed from the individual and placed on another (the azazel - scapegoat) while a second sacrifice poured out its blood to justly satisfy the wrath of God (propitiation). So, it seems the idea of “atoning sacrifice” better captures the idea of Christ’s sacrificial ministry.

Christ is able to successfully defend us as an advocate because He has perfectly redeemed us as our atoning sacrifice, a “sacrifice that bears God’s wrath and turns it to favor.” Death, according to Rom.6:23, is the punishment that sin demands. It probably helps our understanding of Jesus as the sacrifice for our sins when we remember JTB’s proclamation of Jesus at the beginning of John’s gospel: “Behold, the Lamb of God, who takes away the sin of the world!” John 1:29. And, why does God bring about this death? It’s because of, and the demonstration of, His great love for us! This idea is prevalent in John 3:16 and later in the this letter as well (1 John 4:10).

John Calvin notes, “under the word ‘all’ he does not include the reprobate, but refers to all who would believe and those who were scattered through various regions of the earth. For, as is meet, the grace of Christ is really made clear when it is declared to be the only salvation of the world.” In other words, salvation is made available to everyone in the world who would believe, and no one is excluded on the basis of anything other than whether or not they believe the gospel.

This means that there is a gospel imperative implied by the latter part of verse 2. The death of Jesus wasn’t only sufficient to pay for the sins of John’s hearers/readers, but for anyone who would call upon the name of the Lord. Jesus’ death is able to save any who trust Him, but it is not applied without faith. This idea distinguishes Christianity from other ancient religions who were primarily concerned only with whatever was their local people group. Our God made the entire world and has concern for the entire world, providing a sacrifice that is sufficient for the entire world.

Obedience is our Response

1 John 2:3 “And by this we know that we have come to know him, if we keep his commandments.”

The idea of knowing involves knowledge about someone or something that is typically acquired through observation. We would call it experiential or first-hand knowledge. We see true knowledge of Jesus when we obey His commandments. While obedience does not earn salvation, it certainly is evidence that a person has true faith. This verse is the antithesis of 1:6 where people were claiming relationship with God while living a lifestyle of habitual, unrepentant sin (the truth of which is mirrored in the next verse).

This verse lets us know that it is possible for us to have assurance of salvation. I’m not talking about never doubting, sincere followers of Jesus throughout all generations have doubted. Even JTB had questions about Jesus being the Messiah. But, we can return to the gospel and look at our lives because good deeds give evidence and assurance of a real and saving faith. Second Peter 1:10 encourages believers to be diligent in confirming their calling and election. John truly desires people to show what Christ has done in them, so he says take stock and see if you’re the same person or if there’s a difference. I think it’s important to remember Philippians 2:13 in this context, the fact that God produces even the desire for good works in us, and to couple it with Romans 7:17-25. In Romans, Paul’s flesh finds it difficult to escape its own sinfulness, but he earnestly desires righteousness. Still, he doesn’t do what he wants and does the things that he doesn’t want to do. He says, “I myself serve the law of God with my mind, but with my flesh I serve the law of sin.” But, he follows it up with the fact that there is “now no condemnation for those who in Christ Jesus.” We’ve been set free. God did for us what the law could not do - made us righteous. The burden of guilt? That’s not Christ “getting on to” us, that’s the enemy berating us with the one weapon he has left - accusation. But, we have an advocate who pleads our innocence on the basis of what He has finished. So, our obedience isn’t just measured in terms of good deeds vs. bad deeds, but also on the basis of re-ordered desires and loves. Knowing God reflects back on God’s promise to Jeremiah (Jer.31:34). Some have called this a summary statement of the new covenant. Jesus said, “And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent” in John 17:3. Consider this truth in contrast with other pagan deities in the world where their “practice of faith” is trying to make sure you appease their displeasure without ever really having any assurance that you’d done so. Honestly, you simply sought to avoid their anger, but never actually had a relationship. But, we find this truth about Jesus (also from John’s pen) - “No one has ever seen God; the only God, who is at the Father’s side, he has made him known” (John 1:18).

1 John 2:4 “Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him,”

This truth parallels what was found in 1 Jn.1:6, 8. Here, the idea of fellowship is expounded upon to include knowledge, intimate, experiential knowledge. Coupled with the previous verses, this is relational (fellowship) first-hand (experiential) knowledge.

What comes to mind here is Jesus’ instruction, “If you love me, you will keep my commandments.” (John 14:15). There, the word for love is agapate, and it includes great affection, care, and loyalty towards another. The idea of love if strengthened in the next verse, because the one walking by the truth and keeping the word of God sees the “love” (agape) of God increase in their life. The validity of our relationship with Christ is seen in obedience. Whatever knowledge is claimed is false information, for the truth is not in them. A true and genuine knowledge of God comes with desire to live according to God’s commands, not disregard for them.

1 John 2:5a “but whoever keeps his word, in him truly the love of God is perfected.”

Spurgeon said, “Faith and obedience are bound up in the same bundle. He that obeys God, trusts God; and he that trusts God, obeys God.”

John sets up a contrast here against the person claiming to know God but failing to obey His word. Obedience leads to the love of God being perfected. Now scholars are a little torn on exactly what the “love of God” is in reference to, but sometimes we can make things a little more difficult that needed. It seems to me that this is a way in which John refers to Christian character growing and becoming mature in the believer’s life. The word perfected is the Greek word teteleiotai, and it carries the idea of being fully accomplished or becoming perfect or complete. Since we know perfection, that is, to live completely free from sin, is impossible, the idea then is that it is bringing about maturity, a love and obedience that is full-grown.

I think a good way to think about this is that when believers obey God, this is evidence of their love for Christ (again, John 14:15). This continual obedience shows the maturation of love in the believer’s life.

Keeping God’s word may also suggest that obedience leads to a fuller experience of God’s love. The idea may be similar to when a counselor will tell a married couple to “date - do acts of love toward one another” in order to regain some of the affection that may be missing.

Further, the more we obey God’s word, the more we see the wisdom and goodness of His word. We understand His love in more profound ways when we order our lives according to His truth. Fading are the ideas of God as a harsh task master, replaced instead by the knowledge of a good and loving heavenly Father.

1 John 2:5b-6 “By this we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked.”

John is again returned to a diagnostic question. In this, we continue to see John’s heart and concern for those to whom he writes. Their assurance of the gospel was important, and it also implies an evangelistic concern. In essence, John is saying, “If you’re not a followers, here’s what true faith looks like.”

The diagnostic question is this: do I walk in the same way in which He walked? Coupled with verse 5, it may be tempted to look for a specific command(s) to obey. Is it the Ten Commandments? Are we actually bound by OT law? It seems maybe this even sheds some light on the idea of the completion of God’s love (v.5). Jesus modeled, taught, and commanded love from His followers. Jesus outright stated, “This is my commandment, that you love one another as I have loved you” (see all of John 15:12-17). Jesus’ entire ministry was marked by love, noted by John in His gospel, and this is picked up on my Paul in Eph.5 when he calls husbands to love their wives as Christ loved the church. It’s important to remember that Jesus’ love for the church was seen in His service to her as well as His death for her. Further, when asked about His understanding of the greatest commandment, Jesus responded with two commands centered on love. This, I believe, is why He can truthfully state that His yoke is easy (His interpretation of the law) and His burden is light (His living of the law).

How did Jesus walk? Jesus walked in complete obedience to the Father as He loving served people.