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Selected Verse: 1 John 2:2 - King James

Verse	Translation	Text
1Jo 2:2	King James	And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
And he--Greek, "And Himself." He is our all-prevailing Advocate, because He is Himself "the propitiation"; abstract, as in Co1 1:30 : He is to us all that is needed for propitiation "in behalf of our sins"; the propitiatory sacrifice, provided by the Father's love, removing the estrangement, and appeasing the righteous wrath, on God's part, against the sinner. "There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him" [BISHOP PEARSON]. The only other place in the New Testament where Greek "propitiation" occurs, is Jo1 4:10; it answers in the Septuagint to Hebrew, "caphar," to effect an atonement or reconciliation with God; and in Eze 44:29, to the sin offering. In Rom 3:25, Greek, it is "propitiatory," that is, the mercy seat, or lid of the ark whereon God, represented by the Shekinah glory above it, met His people, represented by the high priest who sprinkled the blood of the sacrifice on it. and--Greek, "yet." ours--believers: not Jews, in contrast to Gentiles; for he is not writing to Jews (Jo1 5:21). also for the sins of the whole world--Christ's "advocacy" is limited to believers (Jo1 2:1; Jo1 1:7): His propitiation extends as widely as sin extends: see on Pe2 2:1, "denying the Lord that bought them." "The whole world" cannot be restricted to the believing portion of the world (compare Jo1 4:14; and "the whole world," Jo1 5:19). "Thou, too, art part of the world, so that thine heart cannot deceive itself and think, The Lord died for Peter and Paul, but not for me" [LUTHER].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

And he--Greek, "And Himself." He is our all-prevailing Advocate, because He is Himself "the propitiation"; abstract, as in Co1 1:30 : He is to us all that is needed for propitiation "in behalf of our sins"; the propitiatory sacrifice, provided by the Father's love, removing the estrangement, and appeasing the righteous wrath, on God's part, against the sinner. "There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him" [BISHOP PEARSON]. The only other place in the New Testament where Greek "propitiation" occurs, is Jo1 4:10; it answers in the Septuagint to Hebrew, "caphar," to effect an atonement or reconciliation with God; and in Eze 44:29, to the sin offering. In Rom 3:25, Greek, it is "propitiatory," that is, the mercy seat, or lid of the ark whereon God, represented by the Shekinah glory above it, met His people, represented by the high priest who sprinkled the blood of the sacrifice on it.

and--Greek, "yet."

ours--believers: not Jews, in contrast to Gentiles; for he is not writing to Jews (Jo1 5:21).

also for the sins of the whole world--Christ's "advocacy" is limited to believers (Jo1 2:1; Jo1 1:7): His propitiation extends as widely as sin extends: see on Pe2 2:1, "denying the Lord that bought them." "The whole world" cannot be restricted to the believing portion of the world (compare Jo1 4:14; and "the whole world," Jo1 5:19). "Thou, too, art part of the world, so that thine heart cannot deceive itself and think, The Lord died for Peter and Paul, but not for me" [LUTHER].

Notes on the Bible, by Albert Barnes, [1834]
And he is the propitiation for our sins - The word rendered "propitiation" (ἱλασμός hilasmos) occurs nowhere else in the New Testament, except in Jo1 4:10 of this Epistle; though words of the same derivation, and having the same essential meaning, frequently occur. The corresponding word ἱλαστήριον hilastērion occurs in Rom 3:25, rendered "propitiation" - "whom God hath set forth to be a propitiation through faith in his blood;" and in Heb 9:5, rendered mercy-seat - "shadowing the mercy-seat." The verb ἱλάσκομαι hilaskomai occurs also in Luk 18:3 - God be merciful to me a sinner;" and Heb 2:17 - "to make reconciliation for the sins of the people." For the idea expressed by these words, see the notes at Rom 3:25. The proper meaning of the word is that of reconciling, appeasing, turning away anger, rendering propitious or favorable. The idea is, that there is anger or wrath, or that something has been done to offend, and that it is needful to turn away that wrath, or to appease. This may be done by a sacrifice, by songs, by services rendered, or by bloody offerings. So the word is often used in Homer - Passow. We have similar words in common use, as when we say of one that he has been offended, and that something must be done to appease him, or to turn away his wrath. This is commonly done with us by making restitution; or by an acknowledgment; or by yielding the point in controversy; or by an expression of regret; or by different conduct in time to come. But this idea must not be applied too literally to God; nor should it be explained away. The essential thoughts in regard to him, as implied in this word, are: (1) that his will has been disregarded, and his law violated, and that he has reason to be offended with us; (2) that in that condition he cannot, consistently with his perfections, and the good of the universe, treat us as if we had not done it; (3) that it is proper that, in some way, he should show his displeasure at our conduct, either by punishing us, or by something that shall answer the same purpose; and, (4) that the means of propitiation come in here, and accomplish this end, and make it proper that he should treat us as if we had not sinned; that is, he is reconciled, or appeased, and his anger is turned away. This is done, it is supposed, by the death of the Lord Jesus, accomplishing, in most important respects, what would be accomplished by the punishment of the offender himself. In regard to this, in order to a proper understanding of what is accomplished, it is necessary to observe two things - what is not done, and what is. I. There are certain things which do not enter into the idea of propitiation. They are such as these: (a) That it does not change the fact that the wrong was done. That is a fact which cannot be denied, and he who undertakes to make a propitiation for sin does not deny it. (b) It does not change God; it does not make Him a different being from what He was before; it does not buy Him over to a willingness to show mercy; it does not change an inexorable being to one who is compassionate and kind. (c) The offering that is made to secure reconciliation does not necessarily produce reconciliation in fact. It prepares the way for it on the part of God, but whether they for whom it is made will be disposed to accept it is another question. When two men are alienated from each other, you may go to B and say to him that all obstacles to reconciliation on the part of A are removed, and that he is disposed to be at peace, but whether B will be willing to be at peace is quite another matter. The mere fact that his adversary is disposed to be at peace, determines nothing in regard to his disposition in the matter. So in regard to the controversy between man and God. It may be true that all obstacles to reconciliation on the part of God are taken away, and still it may be quite a separate question whether man will be willing to lay aside his opposition, and embrace the terms of mercy. In itself considered, one does not necessarily determine the other, or throw any light on it. II. The amount, then, in regard to the propitiation made for sin is, that it removes all obstacles to reconciliation on the part of God: it does whatever is necessary to be done to maintain the honor of His law, His justice, and His truth; it makes it consistent for Him to offer pardon - that is, it removes whatever there was that made it necessary to inflict punishment, and thus, so far as the word can be applied to God, it appeases Him, or turns away His anger, or renders Him propitious. This it does, not in respect to producing any change in God, but in respect to the fact that it removes whatever there was in the nature of the case that prevented the free and full offer of pardon. The idea of the apostle in the passage before us is, that when we sin we may be assured that this has been done, and that pardon may now be freely extended to us. And not for our's only - Not only for the sins of us who are Christians, for the apostle was writing to such. The idea which he intends to convey seems to be, that when we come before God we should take the most liberal and large views of the atonement; we should feel that the most ample provision has been made for our pardon, and that in no respect is there any limit as to the sufficiency of that work to remove all sin. It is sufficient for us; sufficient for all the world. But also for the sins of the whole world - The phrase "the sins of" is not in the original, but is not improperly supplied, for the connection demands it. This is one of the expressions occurring in the New Testament which demonstrate that the atonement was made for all people, and which cannot be reconciled with any other opinion. If he had died only for a part of the race, this language could not have been used. The phrase, "the whole world," is one which naturally embraces all people; is such as would be used if it be supposed that the apostle meant to teach that Christ died for all people; and is such as cannot be explained on any other supposition. If he died only for the elect, it is not true that he is the "propitiation for the sins of the whole world" in any proper sense, nor would it be possible then to assign a sense in which it could be true. This passage, interpreted in its plain and obvious meaning, teaches the following things: (1) that the atonement in its own nature is adapted to all people, or that it is as much fitted to one individual, or one class, as another; (2) that it is sufficient in merit for all; that is, that if anymore should be saved than actually will be, there would be no need of any additional suffering in order to save them; (3) that it has no special adaptedness to one person or class more than another; that is, that in its own nature it did not render the salvation of one easier than that of another. It so magnified the law, so honored God, so fully expressed the divine sense of the evil of sin in respect to all people, that the offer of salvation might be made as freely to one as to another, and that any and all might take shelter under it and be safe. Whether, however, God might not, for wise reasons, resolve that its benefits should be applied to a part only, is another question, and one which does not affect the inquiry about the intrinsic nature of the atonement. On the evidence that the atonement was made for all, see the Co2 5:14 note, and Heb 2:9 note. (See also the Supplementary notes at these passages, for a general review of the argument regarding the extent of atonement.)

Notes on the Bible, by Albert Barnes, [1834]

And he is the propitiation for our sins - The word rendered "propitiation" (ἱλασμός hilasmos) occurs nowhere else in the New Testament, except in Jo1 4:10 of this Epistle; though words of the same derivation, and having the same essential meaning, frequently occur. The corresponding word ἱλαστήριον hilastērion occurs in Rom 3:25, rendered "propitiation" - "whom God hath set forth to be a propitiation through faith in his blood;" and in Heb 9:5, rendered mercy-seat - "shadowing the mercy-seat." The verb ἱλάσκομαι hilaskomai occurs also in Luk 18:3 - God be merciful to me a sinner;" and Heb 2:17 - "to make reconciliation for the sins of the people." For the idea expressed by these words, see the notes at Rom 3:25. The proper meaning of the word is that of reconciling, appeasing, turning away anger, rendering propitious or favorable. The idea is, that there is anger or wrath, or that something has been done to offend, and that it is needful to turn away that wrath, or to appease. This may be done by a sacrifice, by songs, by services rendered, or by bloody offerings. So the word is often used in Homer - Passow. We have similar words in common use, as when we say of one that he has been offended, and that something must be done to appease him, or to turn away his wrath. This is commonly done with us by making restitution; or by an acknowledgment; or by yielding the point in controversy; or by an expression of regret; or by different conduct in time to come. But this idea must not be applied too literally to God; nor should it be explained away. The essential thoughts in regard to him, as implied in this word, are:

(1) that his will has been disregarded, and his law violated, and that he has reason to be offended with us;

(2) that in that condition he cannot, consistently with his perfections, and the good of the universe, treat us as if we had not done it;

(3) that it is proper that, in some way, he should show his displeasure at our conduct, either by punishing us, or by something that shall answer the same purpose; and,

(4) that the means of propitiation come in here, and accomplish this end, and make it proper that he should treat us as if we had not sinned; that is, he is reconciled, or appeased, and his anger is turned away.

This is done, it is supposed, by the death of the Lord Jesus, accomplishing, in most important respects, what would be accomplished by the punishment of the offender himself. In regard to this, in order to a proper understanding of what is accomplished, it is necessary to observe two things - what is not done, and what is.

I. There are certain things which do not enter into the idea of propitiation. They are such as these:

(a) That it does not change the fact that the wrong was done. That is a fact which cannot be denied, and he who undertakes to make a propitiation for sin does not deny it.

(b) It does not change God; it does not make Him a different being from what He was before; it does not buy Him over to a willingness to show mercy; it does not change an inexorable being to one who is compassionate and kind.

(c) The offering that is made to secure reconciliation does not necessarily produce reconciliation in fact. It prepares the way for it on the part of God, but whether they for whom it is made will be disposed to accept it is another question.

When two men are alienated from each other, you may go to B and say to him that all obstacles to reconciliation on the part of A are removed, and that he is disposed to be at peace, but whether B will be willing to be at peace is quite another matter. The mere fact that his adversary is disposed to be at peace, determines nothing in regard to his disposition in the matter. So in regard to the controversy between man and God. It may be true that all obstacles to reconciliation on the part of God are taken away, and still it may be quite a separate question whether man will be willing to lay aside his opposition, and embrace the terms of mercy. In itself considered, one does not necessarily determine the other, or throw any light on it.

II. The amount, then, in regard to the propitiation made for sin is, that it removes all obstacles to reconciliation on the part of God: it does whatever is necessary to be done to maintain the honor of His law, His justice, and His truth; it makes it consistent for Him to offer pardon - that is, it removes whatever there was that made it necessary to inflict punishment, and thus, so far as the word can be applied to God, it appeases Him, or turns away His anger, or renders Him propitious. This it does, not in respect to producing any change in God, but in respect to the fact that it removes whatever there was in the nature of the case that prevented the free and full offer of pardon. The idea of the apostle in the passage before us is, that when we sin we may be assured that this has been done, and that pardon may now be freely extended to us.

And not for our's only - Not only for the sins of us who are Christians, for the apostle was writing to such. The idea which he intends to convey seems to be, that when we come before God we should take the most liberal and large views of the atonement; we should feel that the most ample provision has been made for our pardon, and that in no respect is there any limit as to the sufficiency of that work to remove all sin. It is sufficient for us; sufficient for all the world.

But also for the sins of the whole world - The phrase "the sins of" is not in the original, but is not improperly supplied, for the connection demands it. This is one of the expressions occurring in the New Testament which demonstrate that the atonement was made for all people, and which cannot be reconciled with any other opinion. If he had died only for a part of the race, this language could not have been used. The phrase, "the whole world," is one which naturally embraces all people; is such as would be used if it be supposed that the apostle meant to teach that Christ died for all people; and is such as cannot be explained on any other supposition. If he died only for the elect, it is not true that he is the "propitiation for the sins of the whole world" in any proper sense, nor would it be possible then to assign a sense in which it could be true. This passage, interpreted in its plain and obvious meaning, teaches the following things:

(1) that the atonement in its own nature is adapted to all people, or that it is as much fitted to one individual, or one class, as another;

(2) that it is sufficient in merit for all; that is, that if anymore should be saved than actually will be, there would be no need of any additional suffering in order to save them;

(3) that it has no special adaptedness to one person or class more than another; that is, that in its own nature it did not render the salvation of one easier than that of another.

It so magnified the law, so honored God, so fully expressed the divine sense of the evil of sin in respect to all people, that the offer of salvation might be made as freely to one as to another, and that any and all might take shelter under it and be safe. Whether, however, God might not, for wise reasons, resolve that its benefits should be applied to a part only, is another question, and one which does not affect the inquiry about the intrinsic nature of the atonement. On the evidence that the atonement was made for all, see the Co2 5:14 note, and Heb 2:9 note.

(See also the Supplementary notes at these passages, for a general review of the argument regarding the extent of atonement.)

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
propitiation (Greek, "hilasmos", "that which propitiates"). (See Scofield) - (Rom 3:25). the sins Omit words "the sins". world Greek, "kosmos", means "mankind". (See Scofield) - (Mat 4:8).

Vincent's Word Studies, by Marvin R. Vincent [1886]
And He (καὶ αὐτὸς) The He is emphatic: that same Jesus: He himself. The propitiation (ἱλασμός) Only here and Jo1 4:10. From ἱλάσκομαι to appease, to conciliate to one's self, which occurs Luk 18:13; Heb 2:17. The noun means originally an appeasing or propitiating, and passes, through Alexandrine usage, into the sense of the means of appeasing, as here. The construction is to be particularly noted; for, in the matter of (περί) our sins; the genitive case of that for which propitiation is made. In Heb 2:17, the accusative case, also of the sins to be propitiated. In classical usage, on the other hand, the habitual construction is the accusative (direct objective case), of the person propitiated. So in Homer, of the gods. Θεὸν ἱλάσκεσθαι is to make a God propitious to one. See "Iliad," i., 386, 472. Of men whom one wishes to conciliate by divine honors after death. So Herodotus, of Philip of Crotona. "His beauty gained him honors at the hands of the Egestaeans which they never accorded to any one else; for they raised a hero-temple over his grave, and they still propitiate him (αὐτὸν ἱλάσκονται) with sacrifices" (v., 47). Again, "The Parians, having propitiated Themistocles (Θεμιστοκλέα ἱλασάμενοι) with gifts, escaped the visits of the army" (viii., 112). The change from this construction shows, to quote Canon Westcott, "that the scriptural conception of the verb is not that of appeasing one who is angry, with a personal feeling, against the offender; but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship. Such phrases as 'propitiating God,' and God 'being reconciled' are foreign to the language of the New Testament. Man is reconciled (Co2 5:18 sqq.; Rom 5:10 sq.). There is a propitiation in the matter of the sin or of the sinner." For the sins of the whole world (περὶ ὅλου τοῦ κόσμου) The sins of (A. V., italicized) should be omitted; as in Revelation, for the whole world. Compare Jo1 4:14; Joh 4:42; Joh 7:32. "The propitiation is as wide as the sin" (Bengel). If men do not experience its benefit, the fault is not in its efficacy. Dsterdieck (cited by Huther) says, "The propitiation has its real efficacy for the whole world; to believers it brings life, to unbelievers death." Luther: "It is a patent fact that thou too art a part of the whole world; so that thine heart cannot deceive itself, and think, the Lord died for Peter and Paul, but not for me." On κόσμου see on Joh 1:9.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
And he is the propitiation - The atoning sacrifice by which the wrath of God is appeased. For our sins - Who believe. And not for ours only, but also for the sins of the whole world - Just as wide as sin extends, the propitiation extends also .

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
And he is the propitiation - 'Ἱλασμος· The atoning sacrifice for our sins. This is the proper sense of the word as used in the Septuagint, where it often occurs; and is the translation of אשם asham, an oblation for sin, Amo 8:14. חטאת chattath, a sacrifice for sin, Eze 44:27. כפור kippur, an atonement, Num 5:8. See the note on Rom 3:25, and particularly the note on Luk 18:13. The word is used only here and in Jo1 4:10. And not for ours only - It is not for us apostles that he has died, nor exclusively for the Jewish people, but περι ὁλου του κοσμου, for the whole world, Gentiles as well as Jews, all the descendants of Adam. The apostle does not say that he died for any select part of the inhabitants of the earth, or for some out of every nation, tribe, or kindred; but for All Mankind; and the attempt to limit this is a violent outrage against God and his word. For the meaning of the word παρακλητος, which we here translate advocate, see the note on Joh 14:16. From these verses we learn that a poor backslider need not despair of again finding mercy; this passage holds out sufficient encouragement for his hope. There is scarcely another such in the Bible, and why? That sinners might not presume on the mercy of God. And why this one? That no backslider might utterly despair. Here, then, is a guard against presumption on the one hand, and despondency on the other.

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¹⁹ And we know that we are of God, and the whole world lieth in wickedness.

¹⁴ And we have seen and do testify that the Father sent the Son to be the Saviour of the world.

¹ But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.

⁷ But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

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:

²¹ Little children, keep yourselves from idols. Amen.

²⁵ Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

²⁹ They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs.

¹⁰ Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

³⁰ But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

⁹ But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

¹⁴ For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:

²⁵ Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

¹⁷ Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

³ And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.

⁵ And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

²⁵ Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

¹⁰ Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

⁸ Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;

²⁵ Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

⁹ That was the true Light, which lighteth every man that cometh into the world.

³² The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.

⁴² And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.

¹⁴ And we have seen and do testify that the Father sent the Son to be the Saviour of the world.

¹⁰ For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

¹⁸ And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

¹³ And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

¹⁰ Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

¹⁶ And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

¹⁰ Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

¹³ And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

²⁵ Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

⁸ But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, even to the priest; beside the ram of the atonement, whereby an atonement shall be made for him.

²⁷ And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD.

¹⁴ They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again.