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Explanation of 1 John 2:12-14 |
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Jamieson, Fausset |
Adam Clarke |
Marvin Vincent |
Albert Barnes |
John Wesley |
John Gill |
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little children — Greek, “little sons,” or “dear sons and daughters”; not the same Greek as in 1Jo 2:13, “little children,” “infants” (in age and standing). He calls ALL to whom he writes, “little sons” (1Jo 2:1, Greek; 1Jo 2:28; 1Jo 3:18; 1Jo 4:4; 1Jo 5:21); but only in 1Jo 2:13, 1Jo 2:18 he uses the term “little children,” or “infants.” Our Lord, whose Spirit John so deeply drank into, used to His disciples (Joh 13:33) the term “little sons,” or dear sons and daughters; but in Joh 21:5, “little children.” It is an undesigned coincidence with the Epistle here, that in John’s Gospel somewhat similarly the classification, “lambs, sheep, sheep,” occurs. are forgiven — “have been, and are forgiven you”: ALL God’s sons and daughters alike enjoy this privilege. |
I write unto you, little children - Τεκνια· Beloved children, (see on 1Jo 2:1 (note)), those who were probably the apostle’s own converts, and members of the Church over which he presided. But it may be applied to young converts in general; those who can call God Abba, Father, by the Holy Spirit: therefore he says of them, that their sins were forgiven them for his name’s sake: i.e. on account of Jesus, the Savior, who had died for them, and was now their Mediator at the right hand of God. |
Little children See on 1Jo 2:1, and Joh 1:12. Not children in age, but addressed to the readers generally. Name See on Joh 1:12; see on Joh 2:23. |
I write unto you, little children - There has been much difference of opinion among commentators in regard to this verse and the three following verses, on account of their apparent tautology. Even Doddridge supposes that considerable error has here crept into the text, and that a portion of these verses should be omitted in order to avoid the repetition. But there is no authority for omitting any portion of the text, and the passage is very much in accordance with the general style of the apostle John. The author of this Epistle was evidently accustomed to express his thoughts in a great variety of ways, having even the appearance of tautology, that the exact idea might be before his readers, and that his meaning might not be misapprehended. In order to show that the truths which he was uttering in this Epistle pertained to all, and to secure the interest of all in them, he addresses himself to different classes, and says that there were reasons existing in regard to each class why he wrote to them. In the expressions “I write,” and “I have written,” he refers to what is found in the Epistle itself, and the statements in these verses are designed to be “reasons” why he brought these truths before their minds. The word here rendered “little children” (τεκνία teknia) is different from that used in 1Jo 2:13, and rendered there “little children,” (παιδία paidia;) but there can be little doubt that the same class of persons is intended. Some have indeed supposed that by the term “little children” here, as in 1Jo 2:1, the apostle means to address all believers - speaking to them as a father; but it seems more appropriate to suppose that he means in these verses to divide the body of Christians whom he addressed into three classes - children, young men, and the aged, and to state particular reasons why he wrote to each. If the term (τεκνία teknia) “little children” here means the same as the term (παιδία paidia) “little children” in 1Jo 2:13, then he addresses each of these classes twice in these two verses, giving each time somewhat varied reasons why he addressed them. That, by the term “little children” here, he means children literally, seems to me to be clear, (1) because this is the usual meaning of the word, and should be understood to be the meaning here, unless there is something in the connection to show that it is used in a metaphorical sense; (2) because it seems necessary to understand the other expressions, “young men,” and “fathers,” in a literal sense, as denoting those more advanced in life; (3) because this would be quite in character for the apostle John. He had recorded, and would doubtless remember the solemn injunction of the Saviour to Peter Joh 21:15, to “feed his lambs,” and the aged apostle could not but feel that what was worthy of so solemn an injunction from the Lord, was worthy of his attention and care as an apostle; and, (4) because in that case, each class, fathers, young men, and children, would be twice addressed in these two verses; whereas if we understood this of Christians in general, then fathers and young men would be twice addressed, and children but once. If this is so, it may be remarked: (1) that there were probably quite young children in the church in the time of the apostle John, for the word would naturally convey that idea. (2) the exact age cannot be indeed determined, but two things are clear: (a) one is, that they were undoubtedly under 20 years of age, since they were younger than the “young men” - νεανίσκοι neaniskoi - a word usually applied to those who were in the vigor of life, from about the period of 20 up to 40 years, (Notes, 1Jo 2:13), and this word would embrace all who were younger than that class; and, (b) the other is, that the word itself would convey the idea that they were in quite early life, as the word “children” - fair translation of it - does now with us. It is not possible to determine, from the use of this word, precisely of what age the class here referred to was, but the word would imply that they were in quite early life. No rule is laid down in the New Testament as to the age in which children may be admitted to the communion. The whole subject is left to the wise discretion of the church, and is safely left there. Cases must vary so much that no rule could be laid down; and little or no evil has arisen from leaving the point undetermined in the Scriptures. It may be doubted, however, whether the church has not been rather in danger of erring by having it deferred too late, than by admitting children too early. (3) such children, if worthy the attention of an aged apostle, should receive the particular notice of pastors now. Compare the notes at Joh 21:15. There are reasons in all cases now, as there were then, why this part of a congregation should receive the special attention of a minister of religion. The hopes of a church are in them. Their minds are susceptible to impression. The character of the piety in the next age will depend on their views of religion. All that there is of value in the church and the world will soon pass into their hands. The houses, farms, factories; the pulpits, and the chairs of professors in colleges; the seats of senators and the benches of judges; the great offices of state, and all the offices in the church; the interests of learning, and of benevolence and liberty, are all soon to be under their control. Everything valuable in this world will soon depend on their conduct and character; and who, therefore, can over-estimate the importance of training them up in just views of religion. As John “wrote” to this class, should not pastors “preach” to them? Because - ὅτι hoti. This particle may be rendered “for,” or “because;” and the meaning may be either that the fact that their sins were forgiven was a reason for writing to them, since it would be proper, on that ground, to exhort them to a holy life; or that he wrote to them because it was a privilege to address them as those who were forgiven, for he felt that, in speaking to them, he could address them as such. It seems to me that it is to be taken as a causal particle, and that the apostle, in the various specifications which he makes, designs to assign particular reasons why he wrote to each class, enjoining on them the duties of a holy life. Compare 1Jo 2:21. Your sins are forgiven you - That is, this is a reason why he wrote to them, and enjoined these things on them. The meaning seems to be, that the fact that our past sins are blotted out furnishes a strong reason why we should be holy. That reason is founded on the goodness of God in doing it, and on the obligation under which we are brought by the fact that God has had mercy on us. This is a consideration which children will feel as well as others; for there is nothing which will tend more to make a child obedient hereafter, than the fact that a parent freely forgives the past. For his name’s sake - On account of the name of Christ; that is, in virtue of what he has done for us. In 1Jo 2:13, he states another reason why he wrote to this same class - “because they had known the Father.” |
1Jo 2:12 - I have written to you, beloved children - Thus St. John bespeaks all to whom he writes. But in 1Jo 2:13-27, he divides them particularly into "fathers," "young men," and "little children." Because your sins are forgiven you - As if he had said, This is the sum of what I have now written. He then proceeds to other things, which are built upon this foundation. |
1Jo 2:12 - I write unto you, little children,.... By whom the apostle means in common all the saints he writes to, whom he afterwards distributes into fathers, young men, and little children; for the same word is used here as in 1Jo 2:1; and a different one from that which is rendered little children in 1Jo 2:13; and besides, the following blessing of pardon of sin is common to all the children of God of different ages: now what the apostle says he writes unto them, intends not the epistle in general, but the new commandment of love in particular; and which he urges and enforces on them all, for this reason, because your sins are forgiven you for his name's sake; these little children had been sinners by nature and practice, and were not now without sin, but they shared in the blessing of the forgiveness of it; which arises from the abundant mercy and rich grace of God, and proceeds on the blood and sacrifice of Christ; and therefore is said to be "for his name's sake"; not for the sake of any merits in men, any services or works of theirs, but for the sake of Christ, his blood, sacrifice and satisfaction; and it reaches to all sins, original and actual, secret and open, past, present, and to come; and here intends the application of it by the Spirit of God, and the reception of it by faith: and which, as it is a reason and argument encouraging love to God, who freely and fully forgives, and to Christ, whose blood was shed for the remission of sin, so to their brethren and fellow Christians; who are equally sharers in the same blessing, and when they should love, because they are loved of God and Christ; and whom they should forgive, because God, for Christ's sake, has forgiven them. It may be, they may be called here "little children", with a view to their interest in this blessing of grace. So the Jews say (f), that Saul was called "the son of one year in his reign"; 1Sa 13:1; because all his iniquities were forgiven him, כתינוק "as a sucking child" of a year old.'' (f) T. Hieros. Biccurim, fol. 65. 4. |
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Jamieson, Fausset |
Adam Clarke |
Marvin Vincent |
Albert Barnes |
John Wesley |
John Gill |
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1Jo 2:13-14 - All three classes are first addressed in the present. “I write”; then in the past (aorist) tense, “I wrote” (not “I have written”; moreover, in the oldest manuscripts and versions, in the end of 1Jo 2:13, it is past, “I wrote,” not as English Version, “I write”). Two classes, “fathers” and “young men,” are addressed with the same words each time (except that the address to the young men has an addition expressing the source and means of their victory); but the “little sons” and “little children” are differently addressed. have known — and do know: so the Greek perfect means. The “I wrote” refers not to a former Epistle, but to this Epistle. It was an idiom to put the past tense, regarding the time from the reader’s point of view; when he should receive the Epistle the writing would be past. When he uses “I write,” he speaks from his own point of view. him that is from the beginning — Christ: “that which was from the beginning.” overcome — The fathers, appropriately to their age, are characterized by knowledge. The young men, appropriately to theirs, by activity in conflict. The fathers, too, have conquered; but now their active service is past, and they and the children alike are characterized by knowing (the fathers know Christ, “Him that was from the beginning”; the children know the Father). The first thing that the little children realize is that God is their Father; answering in the parallel clause to “little sons ... your sins are forgiven you for His name’s sake,” the universal first privilege of all those really-dear sons of God. Thus this latter clause includes all, whereas the former clause refers to those more especially who are in the first stage of spiritual life, “little children.” Of course, these can only know the Father as theirs through the Son (Mat 11:27). It is beautiful to see how the fathers are characterized as reverting back to the first great truths of spiritual childhood, and the sum and ripest fruit of advanced experience, the knowledge of Him that was from the beginning (twice repeated, 1Jo 2:13, 1Jo 2:14). Many of them had probably known Jesus in person, as well as by faith. |
1Jo 2:13 - I write unto you, fathers - By fathers it is very likely that the apostle means persons who had embraced Christianity on its first promulgation in Judea and in the Lesser Asia, some of them had probably seen Christ in the flesh; for this appears to be what is meant by, Ye have known him from the beginning. These were the elders and eye witnesses, who were of the longest standing in the Church, and well established in the truths of the Gospel, and in Christian experience. But τον απ’ αρχης, him who is from the beginning, may mean Jesus Christ in the eternity of his nature, see Joh 1:1, Joh 1:2; but the sense is the same. I write unto you, young men - These were confirmed disciples of Christ; persons who were well-grounded in the truth, had been thoroughly exercised in the Christian warfare, were no longer agitated by doubts and fears, but had arrived at the abiding testimony of the Spirit of God in their consciences; hence they are said to have overcome the wicked one, 1Jo 2:14. They were persons in the prime of life, and in the zenith of their faith and love. I write unto you, little children - Παιδια, a very different term from that used in the 12th verse, τεκνια, which means beloved children, as we have already seen. This is another class, and their state is differently described: Ye have known the Father. If the apostle does not use these two words indifferently, four states instead of three, are here described: - 1. Fathers, πατερες· those who had been converted at the very commencement of Christianity, and had seen the eternal Word manifested in the flesh. 2. Young Men, νεανισκοι· youths in the prime of their spiritual life, valiant soldiers, fighting under the banner of Christ, who had confounded Satan in his wiles, and overcome him by the blood of the Lamb. 3. Little Children, παιδια· disciples of Christ, not of very long standing in the Church, nor of much experience, but who had known the Father; i.e. persons who had been made sons: God had sent the Spirit of his Son into their hearts, whereby they cried Abba, Father! 4. Beloved Children, τεκνια· the most recent converts, and particularly those among young men and women who, from their youth, simplicity, openheartedness, and affectionate attachment to God and his cause, were peculiarly dear to this aged apostle of Jesus Christ. These are represented as having their sins forgiven them on account of his name, δια το ονομα αυτου, that is, for the sake of Jesus, or on account of his merit or worthiness. These four classes constituted the household or family of God; each class, in ascending gradation, seems to have had more light, experience, and holiness than the other. 1. The τεκνια, beloved children, or infants, are those who are just born into the heavenly family. 2. The παιδια, little children, are those who are able to walk and speak; they know their heavenly Father, and can call him by that name. 3. The νεανισκοι, young men, are such as are grown up to man’s estate; these perform the most difficult part of the labor, and are called to fight the battles of the Lord. 4. The πατερες, fathers, are those who are at the foundation of the spiritual family, and have known the whole economy of the work of God in themselves and in others. These have the largest stock of spiritual wisdom and religious experience. All these answer to the component members of a perfect human family. 1. There is the beloved infant dandled on the knees of its parents. 2. There are the little children that can speak a little, run about, answer to their own names, distinguish and call on their father and mother, and are now put under instruction. 3. There are the youths, those who are grown up to man’s estate, are strong to labor, retain the instructions they have received, act upon them, and are occasionally called upon to defend their family, property, and country, against spoilers and oppressors. 4. There are the parents, the father and mother, from whom the family sprang, and who are the governors and directors of the household. To these four classes, in a perfect family, the apostle appears to allude; and we see, considered in this light, with what delicacy and propriety he uses these images. |
1Jo 2:13 - Fathers Indicating age and authority. Have known (ἐγνώκατε) Rev., correctly, ye know. Knowledge is the characteristic of fathers; knowledge as the fruit of experience. Ye have perceived, therefore ye know. Have overcome (νενικήκατε) Compare Joh 16:33. The image is characteristic of Revelation and First Epistle. See Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:26; Rev 12:11; Rev 21:7; 1Jo 2:14; 1Jo 4:4; 1Jo 5:4, 1Jo 5:5. The evil one (τὸν πονηρόν) See on wickedness, Mar_7:22; see on evils, Luk_3:19; see on evil spirits, Luk_7:21. The prince of darkness is styled by John ὁ διάβολος the false accuser (Joh_8:44; Joh_13:2; 1Jo_3:8, 1Jo_3:10. See on Mat_4:1): ὁ Σατανᾶς Satan, the adversary (Joh_13:27; compare ὁ κατήγωρ the accuser, properly, in court, Rev_12:10): ὁ πονηρός the evil one (Joh_17:15; 1Jo_2:13, 1Jo_2:14; 1Jo_3:12; 1Jo_5:18, 1Jo_5:19): ὁ ἄρχων τοῦ κόσμου τούτου the ruler of this world (Joh_12:31; Joh_14:30; Joh_16:11). Note the abrupt introduction of the word here, as indicating something familiar. I have written (ἔγραψα) Or, strictly, I wrote. Compare I write (1Jo 2:12, 1Jo 2:13), and note the change of tense. The past tense, I wrote, does not refer to some previous writing, as the Gospel, but, like the present, to this Epistle. The present, I write, refers to the immediate act of writing: the aorist is the epistolary aorist, by which the writer places himself at the reader's stand-point, regarding the writing as past. See on 1Pe 5:12. I write, therefore, refers to the Apostle's immediate act of writing; I have written, or I wrote, to the reader's act of reading the completed writing. Little children (παιδία) Compare τεκνία little children (1Jo 2:1), which emphasizes the idea of kinship, while this word emphasizes the idea of subordination and consequent discipline. Hence it is the more appropriate word when spoken from the stand-point of authority rather than of affection. Ye have known (ἐγνώκατε) Rev., correctly, ye known. The Father In His rightful authority, as a Father over little children. |
1Jo 2:13 - I write unto you, fathers - As there were special reasons for writing to children, so there were also for writing to those who were more mature in life. The class here addressed would embrace all those who were in advance of the νεανίσκοί neaniskoi, or young men, and would properly include those who were at the head of families. Because ye have known him that is from the beginning - That is, the Lord Jesus Christ. Notes, 1Jo 1:1. The argument is, that they had been long acquainted with the principles of his religion, and understood well its doctrines and duties. It cannot be certainly inferred from this that they had had a personal acquaintance with the Lord Jesus: yet that this might have been is not impossible, for John had himself personally known him, and there may have been some among those to whom he wrote who had also seen and known him. If this were so, it would give additional impressiveness to the reason assigned here for writing to them, and for reminding them of the principles of that religion which they had learned from his own lips and example. But perhaps all that is necessarily implied in this passage is, that they had had long opportunity of becoming acquainted with the religion of the Son of God, and that having understood that thoroughly, it was proper to address them as aged and established Christians, and to call on them to maintain the true doctrines of the gospel, against the specious but dangerous errors which then prevailed. I write unto you, young men - νεανίσκοι neaniskoi. This word would properly embrace those who were in the vigor of life, midway between children and old men. It is uniformly rendered “young men” in the New Testament: Mat 19:20, Mat 19:22; Mar 14:51; Mar 16:5; Luk 7:14; Act 2:17; Act 5:10; and in the passages before us. It does not elsewhere occur. It is commonly understood as embracing those in the prime and vigor of manhood up to the period of about forty years. - Robinson. Because ye have overcome the wicked one - That is, because you have vigor, (see the next verse), and that vigor you have shown by overcoming the assaults of the wicked one - the devil. You have triumphed over the passions which prevail in early life; you have combated the allurements of vice, ambition, covetousness, and sensuality; and you have shown that there is a strength of character and of piety on which reliance can be placed in promoting religion. It is proper, therefore, to exhort you not to disgrace the victory which you have already gained, but to employ your vigor of character in maintaining the cause of the Saviour. The thing to which John appeals here is the energy of those at this period of life, and it is proper at all times to make this the ground of appeal in addressing a church. It is right to call on those who are in the prime of life, and who are endowed with energy of character, to employ their talents in the service of the Lord Jesus, and to stand up as the open advocates of truth. Thus, the apostle calls on the three great classes into which a community or a church may be considered as divided: youth, because their sins were already forgiven, and, though young, they had actually entered on a career of virtue and religion, a career which by all means they ought to be exhorted to pursue; “fathers,” or aged men, because they had had long experience in religion, and had a thorough acquaintance with the doctrines and duties of the gospel, and they might be expected to stand steadfastly as examples to others; and “young men,” those who were in the vigor and prime of life, because they had shown that they had power to resist evil, and were endowed with strength, and it was proper to call on them to exert their vigor in the sacred cause of religion. I write unto you, little children - Many manuscripts read here, “I have written” - ἔγραψα egrapsa - instead of “I write” - γράφω graphō. This reading is found in both the ancient Syriac versions, and in the Coptic; it was followed by Origen, Cyril, Photius, and OEeumenius; and it is adopted by Grotius, Mill, and Hahn, and is probably the true reading. The connection seems to demand this. In 1Jo 2:12-13, the apostle uses the word γράφω graphō - I write - in relation to children, fathers, and young men; in the passage before us, and in the next verse, he again addresses children, fathers, and young men, and in relation to the two latter, he says ἔγραψα egrapsa - “I have written.” The connection, therefore, seems to demand that the same word should be employed here also. Some persons have supposed that the whole passage is spurious, but of that there is no evidence; and, as we have elsewhere seen, it is not uncommon for John to repeat a sentiment, and to place it in a variety of lights, in order that he might make it certain that he was not misapprehended. Some have supposed, also, that the expression “I have written,” refers to some former epistle which is now lost, or to the Gospel by the same author, which had been sent to them (Hug.), and that he means here to remind them that he had written to them on some former occasion, inculcating the same sentiments which he now expressed. But there is no evidence of this, and this supposition is not necessary in order to a correct understanding of the passage. In the former expression, “I write,” the state of mind would be that of one who fixed his attention on what he was “then” doing, and the particular reason “why” he did it - and the apostle states these reasons in 1Jo 2:12-13. Yet it would not be unnatural for him immediately to throw his mind into the past, and to state the reasons why he had resolved to write to them at all, and then to look at what he had purposed to say as already done, and to state the reasons why that was done. Thus one who sat down to write a letter to a friend might appropriately state in any part of the letter the reasons which had induced him to write at all to him on the subject. If he fixed his attention on the fact that he was actually writing, and on the reasons why he wrote, he would express himself in the present tense - I write; if on the previous purpose, or the reasons which induced him to write at all, he would use the past tense - “I have written” for such and such reasons. So John seems here, in order to make what he says emphatic, to refer to two states of his own mind: the one when he resolved to write, and the reasons which occurred to him then; and the other when he was actually writing, and the reasons which occurred to him then. The reasons are indeed substantially the same, but they are contemplated from different points of view, and that fact shows that what he did was done with deliberation, and from a deep sense of duty. Because ye have known the Father - In 1Jo 2:12, the reason assigned for writing to this class is, that their sins were forgiven. The reason assigned here is, that in early life they had become acquainted with God as a Father. He desires that they would show themselves dutiful and faithful children in this relation which they sustained to him. Even children may learn to regard God as their Father, and may have toward him all the affectionate interest which grows out of this relation. |
1Jo 2:13 - The address to spiritual fathers, young men, and little children is first proposed in this verse, wherein he says, I write to you, fathers: I write to you, young men: I write to you, little children: and then enlarged upon; in doing which he says, "I have written to you, fathers," 1Jo 2:14. "I have written to you, young men," 1Jo 2:14-17. "I have written to you, little children," 1Jo 2:18-27. Having finished his address to each, he returns to all together, whom he again terms, (as 1Jo 2:12,) "beloved children." Fathers, ye have known him that is from the beginning - We have known the eternal God, in a manner wherein no other, even true believers, know him. Young men, ye have overcome the wicked one - In many battles, by the power of faith. Little children, ye have known the Father - As your Father, though ye have not yet overcome, by the Spirit witnessing with your Spirit, that ye are the children of God." |
1Jo 2:13 - I write unto you, fathers,.... Not merely in age, though they might be men in years who are here intended, or only with respect to their long standing in the church, which might be the case; though persons may be in years, and of a long standing in the church, and yet be children in knowledge and experience: but here it designs such, who, in comparison of others, were perfect, and were spiritual, and judged all things; had a well informed and established judgment in divine things, and were, in understanding, men, fathers, and not babes in Christ; so the Jews used to call their men of wisdom, and knowledge, and understanding, אבות, "Abot", "fathers". Hence there is a whole treatise in the Misna called Pirke Abot, which contains the apophthegms, wise sayings, and sentences of their fathers, or wise men. Now the apostle writes the new commandment of love, and urges it on these, for this reason, because ye have known him that is from the beginning; either God the Father, who is from everlasting to everlasting, the Ancient of days, the eternal I AM, whom to know is life eternal; whose everlasting love to them, whose covenant of grace with his Son for them, before the world was, and the ancient transactions, and settlements of his grace on their account, they were acquainted with: or Jesus Christ, the Logos or Word, which was from the beginning, who existed from all eternity, as a divine person, as the Son of God, co-eternal with the Father; as the eternal choice made in him, and the everlasting covenant with him show; and who in his office capacity, as Mediator, was set up from everlasting; and who, with respect to the virtue of his blood, righteousness, and sacrifice, was from the beginning of the world, and was the same yesterday, today, and for ever; it being by his blood that all the patriarchs, from the beginning of time, were pardoned, and by his righteousness they were justified, and by his grace they were saved; all which, respecting the antiquity of Christ's person, office, and grace, was known to these fathers: they knew him, so as to approve of him, trust in him, and appropriate him to themselves, and which obliged them to the new commandment of love, not only to God and Christ, but to one another; and the reason here given, engaging to it, is exceeding suitable to their character, it being what fathers and aged men delight in, even ancient things, to call them to remembrance, to talk of them as things well known unto them; but nothing is more ancient than what is here instanced in, and nothing so honourable and profitable to know as this, or to be gloried in; and therefore the argument from hence to love those that belong to him, who is the everlasting Father, is very strong and forcible. I write unto you, young men; who are warm and zealous for God, for his cause and interest, for the glory of a Redeemer, for his truths and ordinances; and are lively in the exercise of grace, and fervent in the discharge of duty; and are active, diligent, and industrious, always abounding in the work of the Lord; and are strong and robust, able to go alone, to walk by faith, being strong in it, and in the grace that is in Christ, and do not need the staff that old age does, nor the hand to lead and teach to go, as children do: to these the apostle writes the new commandment of love, for this reason, because ye have overcome the wicked one; Satan, who is eminently so, being the first that was, and the worst that is so; for he is wickedness itself, he is wholly, entirely, immutably, and unalterably wicked; and his whole work and employment is in wickedness. Now these young men had overcome him, not only in Christ their head, who has spoiled him, destroyed him, and led him captive in triumph, in whom they were more than conquerors; but in themselves, through the power of divine grace, holding up, and making use of the shield of faith against him, whereby they quenched his fiery darts, and got the victory over him: and this is also said in perfect agreement with the character of young men, who are apt to glory in their strength, and are fond of getting the advantage, or a victory over others; and which is used to teach such as are so in a spiritual sense, not to glory in their strength, but in the Lord; and to love him whom they know, and whose lovingkindness is exercised towards them, and in Christ; and to love him through whom they get the victory, and to bear the infirmities of weaker saints, to whom they should be strongly affected. I write unto you, little children; or babes in Christ, such as were newborn babes, just born again, not able to go alone, or walk by faith, but were dandled on the knee, and lay at the breasts of divine consolation: could speak but stammeringly, and not plain, it being as much as they could do to say "Abba", Father. To these the apostle writes, and urges the new commandment of love, for this reason, because ye have known the Father: the Father of Christ, and him, as their Father in Christ, under the witnessings of the spirit of adoption; so as, in some good measure, to hope and believe he was their Father, and to love, honour, and obey him as such, to apply to him for whatever they stood in need of, and always to put themselves under his care and protection: and a consideration of this their relation to him, and interest in him, is a strong and prevailing argument why they should not only love him, their Father, and Christ, who is begotten of him, but also all the saints, who are the children of this their Father, and their brethren; and very aptly does the apostle mention their knowledge of the Father as suitable to their age and character, it being one of the first and most necessary things for a child to know. |
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Jamieson, Fausset |
Adam Clarke |
Marvin Vincent |
Albert Barnes |
John Wesley |
John Gill |
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1Jo 2:14 - young men ... strong — made so out of natural weakness, hence enabled to overcome “the strong man armed” through Him that is “stronger.” Faith is the victory that overcomes the world. This term “overcome” is peculiarly John’s, adopted from his loved Lord. It occurs sixteen times in the Apocalypse, six times in the First Epistle, only thrice in the rest of the New Testament. In order to overcome the world on the ground, and in the strength, of the blood of the Savior, we must be willing, like Christ, to part with whatever of the world belongs to us: whence immediately after “ye have overcome the wicked one (the prince of the world),” it is added, “Love not the world, neither the things ... in the world.” and, etc. — the secret of the young men’s strength: the Gospel word, clothed with living power by the Spirit who abideth permanently in them; this is “the sword of the Spirit” wielded in prayerful waiting on God. Contrast the mere physical strength of young men, Isa 40:30, Isa 40:31. Oral teaching prepared these youths for the profitable use of the word when written. “Antichrist cannot endanger you (1Jo 2:18), nor Satan tear from you the word of God.” the wicked one — who, as “prince of this world,” enthralls “the world” (1Jo 2:15-17; 1Jo 5:19, Greek, “the wicked one”), especially the young. Christ came to destroy this “prince of the world.” Believers achieve the first grand conquest over him when they pass from darkness to light, but afterwards they need to maintain a continual keeping of themselves from his assaults, looking to God by whom alone they are kept safe. Bengel thinks John refers specially to the remarkable constancy exhibited by youths in Domitian’s persecution. Also to the young man whom John, after his return from Patmos, led with gentle, loving persuasion to repentance. This youth had been commended to the overseers of the Church by John, in one of his tours of superintendency, as a promising disciple; he had been, therefore, carefully watched up to baptism. But afterwards relying too much on baptismal grace, he joined evil associates, and fell from step to step down, till he became a captain of robbers. When John, some years after, revisited that Church and heard of the youth’s sad fall, he hastened to the retreat of the robbers, suffered himself to be seized and taken into the captain’s presence. The youth, stung by conscience and the remembrance of former years, fled away from the venerable apostle. Full of love the aged father ran after him, called on him to take courage, and announced to him forgiveness of his sins in the name of Christ. The youth was recovered to the paths of Christianity, and was the means of inducing many of his bad associates to repent and believe [Clement of Alexandria, Who Is the Rich Man Who Shall Be Saved? 4.2; Eusebius, Ecclesiastical History, 3.20; Chrysostom, First Exhortation to Theodore, 11]. |
1Jo 2:14 - The word of God abideth in you - Ye have not only thoroughly known and digested the Divine doctrine, but your hearts are moulded into it; ye know it to be the truth of God from the power and happiness with which it inspires you, and from the constant abiding testimony of the Spirit of that truth which lives and witnesses wherever that truth lives and predominates. |
1Jo 2:14 - Him that is from the beginning The eternal, pre-existent Christ, who was from the beginning (Joh 1:1). The eternal Son, through whom men are brought into the relation of children of God, and learn to know the Father The knowledge of God involves, on the part of both fathers and children, the knowledge of Christ. Strong (ἰσχυροί) See on was not able, Luk 14:30; see on I cannot, Luk 16:3. |
1Jo 2:14 - I have written unto you, fathers, because ... - The reason assigned here for writing to fathers is the same which is given in the previous verse. It would seem that, in respect to them, the apostle regarded this as a sufficient reason for writing to them, and only meant to enforce it by repeating it. The fact that they had through many years been acquainted with the doctrines and duties of the true religion, seemed to him a sufficient reason for writing to them, and for exhorting them to a steadfast adherence to those principles and duties. I have written unto you, young men, because ye are strong ... - The two additional circumstances which he here mentions as reasons for writing to young men are, that they are strong, and that the word of God abides in them. The first of these reasons is, that they were strong; that is, that they were qualified for active and useful service in the cause of the Redeemer. Children were yet too young and feeble to appeal to them by this motive, and the powers of the aged were exhausted; but those who were in the vigor of life might be called upon for active service in the cause of the Lord Jesus. The same appeal may be made now to the same class; and the fact that they are thus vigorous is a proper ground of exhortation, for the church needs their active services, and they are bound to devote their powers to the cause of truth. The other additional ground of appeal is, that the word of God abode in them; that is, that those of this class to whom he wrote had showed, perhaps in time of temptation, that they adhered firmly to the principles of religion. They had not flinched from an open defense of the truths of religion when assailed; they had not been seduced by the plausible arts of the advocates of error, but they had had strength to overcome the wicked one. The reason here for appealing to this class is, that in fact they had showed that they could be relied on, and it was proper to depend on them to advocate the great principles of Christianity. |
1Jo 2:14 - I have written to you, fathers - As if he had said, Observe well what I but now wrote. He speaks very briefly and modestly to these, who needed not much to be said to them, as having that deep acquaintance with God which comprises all necessary knowledge. Young men, ye are strong - In faith. And the word of God abideth in you - Deeply rooted in your hearts, whereby ye have often foiled your great adversary. |
1Jo 2:14 - I have written unto you, fathers,.... This, with the reason annexed to it, is repeated, to raise the attention of the aged servants of Christ, and to quicken them to a discharge of their duty, who are apt to abate in their zeal, to grow lukewarm and indifferent, to cleave to the world, and to the things of it, which they are cautioned against in 1Jo 2:15. The whole of this, with the reason,
because ye have known him that is from the beginning, is left out in the Vulgate Latin version, and Complutensian edition.
I have written unto you, young men; this repetition to them, with some additions, is also made, to stir them up the more to love the saints, who are too apt to be carried away with the lust of the flesh, the lust of the eyes, and the pride of life, warned against in 1Jo 2:16;
because ye are strong; not naturally, for sin has sadly weakened human nature, so that a man, by the strength of nature, can do nothing that is spiritually good: nor in themselves, though regenerated, but in Christ, in whom are righteousness and strength; without whom they can do nothing, though they can do all things through him strengthening them; and so are strong in the exercise of grace on him, and in the performance of every duty, being strengthened by him with strength in their souls:
and the word of God abideth in you; either Christ the Logos, the essential Word of God, who might be said to be in them, and abide in them, because his grace was implanted in their hearts, called Christ, formed there, and because he dwelt in their hearts by faith, and lived in them; and hence they had their strength, or came to be so strong as they were, and also overcame Satan, because he that was in them was greater than he that is in the world: or else the Gospel is meant, which cometh not in word only, but in power, has a place in the heart, and works effectually, and dwells richly there; and this is a means of spiritual strength against sin and temptation, and to perform duty, and to stand fast in the truth against the errors and heresies of men and is that piece of spiritual armour, the sword of the Spirit, by which Satan is often foiled, and overcome: hence it follows,
and ye have overcome the wicked one; See Gill on 1Jo 2:13. |