1Jn 2:1-2:6 - Test of Obedience to God

Calvin

2:1: John - along with the gospel in general - declares that we must depart from sin, yet recognizes that we will always sin and need forgiveness again. This is not license to sin freely, but a recognition of our fallen nature. To the degree that flesh is able, we should abstain from sins, but 'though heaven should fall and all things be confounded, yet this part of truth ought never to be omitted': that Jesus died that our sins might be forgiven. We should preach of the grace that pardons us, even though some will abuse that grace as license, and others will take offense at the abuse - blaming it on the message. Though we admittedly will sin daily, the cure is provided in our advocate - Christ Jesus. He alone is the source of our righteousness and salvation. 'If' is not taken to indicate that some might manage to never sin, but to point out the cure required when we sin. Christ appears before God, that we may be reconciled. "…The sins by which they are entangled, do not prevent them from becoming just…" Two titles are given Christ here: just (righteous) and propitiation. Righteousness is required of one who would reconcile us with a righteous God. (Heb 7:26 - our high priest needs to be holy and undefiled.) Propitiation, or sacrifice, was ever a requirement for God's priests. The two combine to show that only Jesus could fill the role of advocate. Christ's role should not be transferred to anybody else, as the RC has done with dead saints. The dead have not the credentials for advocacy. This does not rule out our praying for one another, for in so praying we still call out to Jesus alone. Jesus doesn't plead with the Father on His knees, for he pleads for us with His equal, and His sacrifice remains sufficient.
2:2: Christ's work extends "to all who by faith embrace the gospel". 'All' doesn't include the reprobate under its banner, nor Satan as the chief reprobate. It does include all the elect, all who have believed the gospel message, and accepted God's grace.
2:3: Having reminded us of God's work on our behalf, John now moves to God's requirements for us: namely obedience and love to God. By this it is made clear that mere profession of belief means nothing without a matching life. To know God must necessarily change us - change our feelings. Knowledge of God leads both to [reverent] fear and love. The gospel is "a lively mirror in which we contemplate the image of God, and are transformed into the same." (2Co 3:18 - dimly seeing God's glory, we are transformed from glory to glory.) We cannot know that we know Him until we first know Him. John doesn't mean to imply that we can come to perfect conformance with God's commandments, but that we strive to our utmost to do so. When Scripture speaks of our righteousness, it doesn't exclude remission of sins, it starts there. This doesn't imply that faith depends on works, only that works are added as evidence of faith. Certainty of faith depends on Christ's grace alone, but works serve to distinguish true faith from mere knowledge. (Col 3:9 - we have set aside our old life.)
2:4: John knows that many profess Christianity without true faith, else he wouldn't waste time writing this part. Since truly knowing God must lead to change, lack of change belies true knowledge.
2:5: The core of obedience to God's law is to love God. (Dt 10:12 - love and obedience to God are His requirements, Dt 30:19-20 - life is chosen by love and obedience to God.) The perfect love of God is the complete keeping of His law - which includes our duty of brotherly love. This isn't going to happen in this life, but - as in knowledge - we ought to be making progress in this keeping of the law. Since love is shown in obedience, and fellowship isn't possible without love, our obedience serves to give us confidence of our fellowship and our faith.
2:6: John doesn't merely call us to imitate Christ, but shows that our union of fellowship ought to lead inexorably to our being like Him.

Matthew Henry

2:1-2: John's purpose is to drive his readers from sin, that they not take the assurance of pardon as an excuse to continue living as they had been. There are believing and non-believing sinners. By comparison, the believing sinner is declared a non-sinner, as he has been pardoned through the efforts of his Advocate. The fact that we have an Advocate is our support and refuge when we do sin. He who was the judge as we were violators of God's law, is also pleading our case with His Father and ours in the court of grace. (Heb 12:23 - God is the judge of all). Our advocate comes with the following commendations: (1) - In His person, he is the son of the Father, anointed by Him to this role, (2) - He is righteous, and as such is the only one qualified to successfully plead the case for our admitted guilt, (3) - He is our sacrifice of appeasement - the same mediator pleads our case and provides our redemption price, His blood is still valued in the court of God, (4) - the extent of His pleading, which covers not only the sons of Abraham, but all - past, present, and future - who believe on Him or come to God through Him. He is the only and universal atonement for the saved.
2:2-6: A test of our love is presented: whereas we may be inclined to either exaggerate or understate our knowledge of God, the proof lies in our obedience to Him. A failure to do our utmost to obey, shows that our knowledge of Him is lacking. (Ro 2:17-21 - the one who claims knowledge enough to teach, should act according to his teachings.) To keep God's word is to attend to it, thus perfecting our love of God. Light is to kindle love, and love will keep God's word. "It enquires wherein the beloved may be pleased and served, and, finding he will be so by observance of his declared will, there it employs and exerts itself." Even as the students of the philosophers did their utmost to imitate their teachers, so - and more so - should we work to be like Jesus, to walk after His example, to conform to His ways. (Jn 15:14 - His friends do what He commands.)

Adam Clarke

2:1: 'Little children' refers to the loving relationship of John to his readers, as well as to his authority, and their obligation to obey. To be holy, and sin not is the message of all of Scripture. Clarke focuses on the 'if', suggesting the possibility of not falling in any circumstance. In the case of failure, we ought not to continue in a failed state, for there is still hope, because Christ still intercedes for us, and we ought immediately to call upon Him when we fall.
2:2: Christ is the atoning sacrifice for our sins. (Ez 44:27 - the sin offering is offered for the atoning priest, Num 5:8 - which atonement is made for the sinner, Ro 3:25 - Christ is our atoning sacrifice, Lk 18:13 - Our repentance must be real.) The Armenian view: Christ's sacrifice applies to all without any limit, such limits viewed as an outrage against God. This verse guards us against presuming upon God's mercy, and of despairing of God's mercy. We ought not to backslide, but if we do, there is hope.
2:3: Obedience - through love of God and neighbor - is the best proof of true saving knowledge of Christ. Nobody can truly profess this knowledge and continue in sins.
2:4: The Antinomians, and all who try to cover up their unholiness by claims of Christianity, are put away by this verse. "They are all liars, and no truth of God is in them."
2:5: He who observes both the spirit and the letter of Christ, sees the perfection of God's love in the salvation provided for him. We share His spirit and views, having received salvation, and have communion with Him by the Holy Spirit.
2:6: We who claim communion with Christ, and His abiding favor upon us, should prove it by walking as He walked. To 'be in Christ' is to be converted. To 'abide in Christ' is to grow in grace and in the true knowledge of our Lord.

Barnes

2:1: 'Little children' a further proof of John's authorship, as an elder might well address his church. What has been written here, was written to provoke his readers to a holy life. The possibility of sin is not mentioned as some sort of license to not worry about it, but to point out that in our nature it is always possible. It is mentioned to point out that such failures are not the final breaking point of our relationship with God, but are still capable of forgiveness through the work of our Advocate. Our Advocate stands by us in the heavenly courts, but not as a human lawyer might. In earthly courts, our lawyer would first attempt to show us not guilty either by the fact that we did not do that which is claimed, or by showing that we had the right to do so. Such attempts failing, the lawyer seeks to prevent injustice in the sentencing, by pointing out any extenuating circumstances, etc. In contrast to this, our heavenly Advocate begins by admitting our guilt. There is no denial, and no attempt to show our right to act so. To claim otherwise before God would be a fatal lie. Rather, He works to show that His own sacrifice has already worked the good and justice that would be accomplished by our just punishment. Further, He acts as our bail - pledging to keep us on the paths of obedience and truth. This part is impossible in human courts, but all things are possible with God. (Heb 7:22 - He is the guarantee of the covenant.) Because of Jesus' own righteousness, we have something to plead before God, His righteousness being great enough to include us.
2:2: The particular word used for propitiation here is unique to 1 John, although other derivatives are used elsewhere (Ro 3:25 - Christ as the sacrifice of atonement, Heb 9:5 - the mercy seat, Heb 2:17 - Christ our merciful high priest.). Points regarding atonement: 1) God's law was violated, and He has reason to be offended with us. 2) Being good and just, He cannot simply treat us as though we hadn't offended. 3) It is proper that He should show His displeasure, either in punishment or other equivalent way. 4) The means of appeasing His anger came here, making it possible for Him to treat us as though we had not offended. Jesus was this means. His work does not change the fact that a wrong was done, nor does it make God other than what He was before. His work does not automatically bring reconciliation, we on our part must accept the offered peace and its terms. His work does remove all obstacles to reconciliation on God's part, upholding His honor, justice and truth, and allowing Him to pardon us consistent with His essence. Jesus' atoning work is sufficient not just for those who are [already] Christians but for all who will accept His work, and the pardon it brings. The phrasing of this passage precludes its application only to the elect, teaching that the atonement is fit for all people without regard for class or race, that it would be sufficient to cover every human being, were all to accept the offer, and that it makes redemption equally possible for all people. God may limit the application for His own reasons, but the work itself is limitless in application. (2Co 5:14 - Jesus died for all, Heb 2:9 - He tasted death for everyone.)
2:3: The truth of our confession has its evidence, the primary one being that we keep God's commandments. (Jn 14:15 - To love Jesus, is to keep His commandments, Jn 14:23-24 - and His word, Jn 15:10 - thus abiding in His love, Jn 15:14 - and showing that we are His friends.)
2:4: The professing Christian who doesn't observe what God has appointed to be observed makes a false profession. True religion cannot but obey God's law.
2:5: His word refers to all He has revealed of His will for us. The argument is not for perfection in this life, but a statement that love of God cannot but be accompanied by obedience to God, they may not be perfect, but they will be found together or not at all. Knowing this love and obedience in ourselves brings assurance that we are united to him as friends.
2:6: The one who remains in the belief of His doctrines, and the practice of true religion in intimate union with Christ ought to imitate Him in all things. (Jn 13:15 - we should do as He did, following His example.)

Wycliffe

2:1: 'Little children' is a term of endearment. The admonition is to sin not at all, not to avoid continuing in sin, this being impossible to do completely in this life, but always our goal. For any particular act of sin, we have a patron pleading our cause against Satan, the accuser (Jn 14:16 - God sends another helper at Christ's return to heaven, Jn 14:26 - who will teach, and remind us of Christ's words, Jn 15:26 - and testify about Jesus, Jn 16:7 - which is to our advantage. Rev 12:10 - Christ, our Advocate overthrows Satan, the accuser.) Jesus' righteousness makes Him fit to plead with the righteous Father.
2:2: His sacrificial offering of Himself is sufficient for all the human race, although His advocacy is only for the believer. (Ro 3:25 - His righteousness made the propitiation of His blood effective to us through faith therein, Jn 3:16 - whoever believes shall have eternal life: the offer is sufficient for all, but efficient only for those who accept.)
2:3-5: We perceive that we have come to a knowledge of Him by our keeping of His commandments, as well as the entirety of His revealed will (word). This in opposition to Gnosticism which satisfied itself with knowledge alone.
2:6: The one who declares himself sided with Christ is morally bound to imitate him exactly and in all things, showing the same pattern of humility and self-sacrifice displayed by Christ throughout the New Testament. (Lk 17:10 - in doing what's commanded of us, we do only what we ought to have done, Mt 11:29 - Jesus is gentle and humble, Jn 13:15 - His example being that which we should do, Ro 15:2 - We are to please our neighbor in a way that is good for him and edifies him, Phil 2:5 - and to have Christ's attitude within ourselves - humble and serving, Heb 12:2 - He endured the shame for the glory of God, 1Pe 2:21 - We are called to follow in His steps, we too should suffer patiently if need be.

Jamieson, Fausset & Brown

2:1: 'Little children' expresses the tender affections of an aged pastor. He writes to discourage all sin, not just the habitual. Having taken the first step of confession, we now ought to forsake sin completely. "The divine purpose aims either to prevent the commission of , or to destroy, sin." In the event of a believer's occasional sin, we - who may well sin - must still confess it to God. Many of God's blessings are for good and bad alike, but justification, sanctification and intercession are for His children. (Lk 23:34 - forgiveness extended even to enemies.) Christ's work as our advocate in heaven, and the Holy Spirit's work as our intercessor here are inseparable. Though Christ can say nothing good about us, He says for us (in our favor) that we are His, and have claim to His own righteousness. Therefore, the accuser's claims are futile. (Ps 109:6 - an accuser appointed over the enemy. Ps 109:31 - an advocate stands by to help save from the judge. Rev 12:10 - The accuser is overthrown by the work of Christ. Zech 3:1-7 - The accuser loses the case of Joshua.)
2:2: He is our propitiation in behalf of sins, the appeasing sacrifice provided by the Father, the mercy-seat of the new covenant. His work is sufficient not only for believers (to whom this is written), but for the whole world. His advocacy is for the believer, but His sacrifice is for all.
2:3: We are confirmed by our perfect, once-for-all obtained and continuing knowledge of Christ, in that we keep his commandments as a precious thing, observing them in all our actions - these commandments being the rule of faith, love, and obedience.
2:4: The claim is for perfect knowledge, yet the lack of obedience to that claimed knowledge belies the claim.
2:5: Love and knowledge grow together toward perfection as evidenced when we keep His word - His commandments. As we progress, we are assured - moving from knowing to being in Him to abiding in Him - knowledge to fellowship to constancy.
2:6: If we wish to remain with Him without end, our deeds need to be consistent with our words, following the model of Jesus' everyday life - especially as it pertains to love.

New Thoughts

Do all these wind up saying much the same about the 'whole world' question? In a way, it seems so. Calvin excludes the reprobate, and Henry the non-believer. I see Calvin's point, yet can there be any limit to the sufficiency of Christ's perfect work? I don't believe so. Somewhere there's a balance of these views. The idea of sufficiency vs. efficiency sort of conveys it. The idea of power vs. application sort of conveys it, and I tend toward that simply because it avoids implication of our works being a necessary factor. So we come to this: the atoning work of Christ was and is sufficient to redeem the sins of all - all who were, are, and are yet to be. Refusal to avail oneself of that atonement doesn't change its power. Why are all not saved then? Is it their choice or God's? This is a tougher nut. If it's their choice, then it seems to imply that our works are necessary to aid Christ's perfect work, as well as implying that God's will could somehow be thwarted. If it's His choice, then it seems to imply that our free will is not free at all, but merely programmed reaction. I still lean toward His choice, as I don't see His will as opposable, nor do I see Christ's work as needing assistance. I must assume a misunderstanding of - or the non-existence of - our free will. I'd hardly be alone in finding it not so free. I seem to recall Luther landing in the same zone, as well as Calvin. There is a way in which predestination and free will, election and universality, are harmonized. There must be for all are part of Scripture, and Scripture doesn't fail. Lord, open my understanding as we continue to study. Help me to see past the doctrines of man to Your truth. Help me not to stray from that truth, but to hold firmly to it, and live by its revelation.