And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
All Commentaries on 1 John 2:2 Go To 1 John 2
Cornelius a Lapide
AD 1637
And (i.e, because) He is the propitiation (the propitiator) for our sins. For by offering Himself on the Cross as a Victim for sins, He has made satisfaction for them, and reconciled the Father to us. This refers to the mercy-seat, which was above the ark (see Exodus 25:17), which represented Christ our Propitiator (see Romans 3:25.). S. Augustine (de Fide et0peribus) reads, "He is the entreater (exoratio) for our sins." S. Cyprian reads deprecatio, John means that Christ is so powerful an advocate, that our case cannot fail in His hands, being Himself, by His very office, our redemption and propitiation, who made a full satisfaction for our sins.
So S. John says ( Revelation 1:5); and S. Leo (Serm. xii. de Passione), "The pouring forth of His righteous Blood for the unrighteous, was so powerful to gain this privilege, so fully sufficient to pay the price, that if the whole body of captives believed in their Redeemer, the bands of tyranny would not retain their hold of a single one . . . For though the death of the Saints was precious in the sight of the Lord, yet it was not the death of any innocent person that was the propitiation of the world. The righteous received crowns, they did not confer them. In the fortitude of the saints were exhibited examples of patience, not gifts of righteousness. They each died their own several deaths, and none of them dying discharged any other"s debt than his own, since the Lord Jesus Christ stood forth alone among the sons of men, in whom all are crucified, all die, all are buried, and all moreover will be raised again." For this cause S. Augustine and other saints who had sinned betook themselves to the wounds of Christ, and dwelt therein as in a refuge. See note on Zech. xiii. As S. Ambrose (pref. in Ps. xxxv.) says, "The Blood of Christ is fine gold, plenteous to redeem, and flowing forth to wash away every sin."
And not for ours only, but also for the sins of the whole world. Not for Jews only but for Gentiles, to whom Christ ordered the Gospel to be preached. Again, Christ is offered in the Sacrifice of the Mass for all men, excepting those who are excommunicated.
And hereby do we know that we know Him, if we keep His commandments. We know Him by probability and conjecturally. But our knowledge must be practised: it must show itself in love and affection, and in outward acts. And we shall in this way secure Him as our Advocate. S. Augustine says (De Fide et0per. cap. xii), "Let not our mind be so deceived as to think that it knows God if it confess Him with a dead faith, that Isaiah , without works." So David says, Psalm 103:18, "To think upon His commandments to do them." See his dying advice to Song of Solomon , "Know thou the God of thy fathers," that is believe, reverence, love, and obey Him. See also Hosea 6:6, For he who does not observe the law of God assuredly does not know it, because he does not practically value or ponder as he ought on His boundless majesty, goodness, power, Wisdom of Solomon , and righteousness, for else he would love, reverence, and obey Him with his whole heart. For, as Bede says, "He who loves not God, shows that he knows not His loveliness, and he has not learned to taste and see how gracious and sweet He Isaiah , if he does not labour continually to do those things which are pleasing in His sight." See chap. iv7 , 8.
Catharinus wrongly infers that the righteous can know for certain that they are righteous and in God"s favour. But although they may have grace and the love of God in their hearts, yet they do not see them, and though they outwardly observe the commandments of God, yet they know not whether they observe them from love of Him, and as He commanded. And though they feel that they love God, yet they know not whether this love is what it should be, and simply for God"s sake. (See Conc. Indent. sess. vi. cap9; Bellarmine, de Justif. iii1seq.)
