| Barnes' Notes on the Bible 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 1 John 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 1 John 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 1 John 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 John 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, 1 John 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 John 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 1 John 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. continued...
Clarke's Commentary on the BibleI write unto you, little children - Τεκνια· Beloved children, (see on 1 John 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.
Gill's Exposition of the Entire BibleI 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 1 John 2:1; and a different one from that which is rendered little children in 1 John 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"; 1 Samuel 13:1; because all his iniquities were forgiven him, "as a sucking child" of a year old.'' (f) T. Hieros. Biccurim, fol. 65. 4.
Vincent's Word StudiesLittle children See on 1 John 2:1, and John 1:12. Not children in age, but addressed to the readers generally. Name See on John 1:12; see on John 2:23.
Geneva Study Bible{i} I write unto you, {9} little children, because your sins are forgiven you for his {k} name's sake. (i) Therefore I write to you, because you are of their number whom God has reconciled to himself. (9) He returns again from the sanctification to remission of sins, because that free reconciliation in Christ is the ground of our salvation upon which afterwards sanctification must be built as upon a foundation. (k) For his own sake: in that he names Christ he eliminates all others, whether they are in heaven or on earth.
People's New Testament 2:12 I write unto you, little children. John calls all the saints little children. Then he divides them into three classes, fathers, young men, and little children (1Jo 2:13), but the Greek word paidion, rendered little children in 1Jo 2:13, is a different one from 1Jo 2:1,12, teknion.
Wesley's Notes 2:12 I have written to you, beloved children - Thus St. John bespeaks all to whom he writes. But from the thirteenth to 1John 2:13 - 27 the twentyseventh verse , 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.
Scofield Reference NotesMargin sins Sin. See Scofield Note: "Rom 3:23".
Jamieson-Fausset-Brown Bible Commentary12. 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; 3:18; 4:4; 5:21); but only in 1Jo 2:13, 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.
Matthew Henry's Concise Commentary2:12-14 As Christians have their peculiar states, so they have peculiar duties; but there are precepts and obedience common to all, particularly mutual love, and contempt of the world. The youngest sincere disciple is pardoned: the communion of saints is attended with the forgiveness of sins. Those of the longest standing in Christ's school need further advice and instruction. Even fathers must be written unto, and preached unto; none are too old to learn. But especially young men in Christ Jesus, though they are arrived at strength of spirit and sound sense, and have successfully resisted first trials and temptations, breaking off bad habits and connexions, and entered in at the strait gate of true conversion. The different descriptions of Christians are again addressed. Children in Christ know that God is their Father; it is wisdom. Those advanced believers, who know Him that was from the beginning, before this world was made, may well be led thereby to give up this world. It will be the glory of young persons to be strong in Christ, and his grace. By the word of God they overcome the wicked one.
Matthew Henry's Whole Bible CommentaryVerses 12-17 This new command of holy love, with the incentives thereto, may possibly be directed to the several ranks of disciples that are here accosted. The several graduates in the Christian university, the catholic church, must be sure to preserve the bond of sacred love. Or, there being an important dehortation and dissuasion to follow, without the observance of which vital religion in the love of God and love of the brethren cannot subsist, the apostle may justly seem to preface it with a solemn address to the several forms or orders in the school of Christ: let the infants or minors, the adults, the seniors (or the adepti, the teleioi, the most perfect), in the Christian institution, know that they must not love this world; and so, I. We have the address itself made to the various forms and ranks in the church of Christ. All Christians are not of the same standing and stature; there are babes in Christ, there are grown men, and old disciples. As these have their peculiar states, so they have their peculiar duties; but there are precepts and a correspondent obedience common to them all, as particularly mutual love and contempt of the world. We see also that wise pastors will judiciously distribute the word of life, and give to the several members of Christ's family their several suitable portions: I write unto you children, fathers, and young men. In this distribution the apostle addresses, 1. The lowest in the Christian school: I write unto you, little children, v. 12. There are novices in religion, babes in Christ, those who are learning the rudiments of Christian godliness. The apostle may seem to encourage them by applying to them first; and it may be useful to the greater proficients to hear what is said to their juniors; elements are to be repeated; first principles are the foundation of all. He addresses the children in Christianity upon two accounts:-(1.) Because their sins were forgiven them for his name's sake, v. 12. The youngest sincere disciple is pardoned; the communion of saints is attended with the forgiveness of sins. Sins are forgiven either for God's name's sake, for the praise of his glory (his glorious perfections displayed in forgiveness), or for Christ's name's sake, upon his score, and upon the account of the redemption that is in him; and those that are forgiven of God are strongly obliged to relinquish this world, which so interferes with the love of God. (2.) Because of their knowledge of God: I write unto you, little children, because you have known the Father, v. 13. Children are wont to know none so soon as their father. Children in Christianity must and do know God. They shall all know me, from the least to the greatest, Heb. 8:11. Children in Christ should know that God is their Father; it is their wisdom. We say, It is a wise child that knows his father. These children cannot but know theirs; they can well be assured by whose power they are regenerated and by whose grace they are adopted. Those that know the Father may well be withdrawn from the love of this world. Then the apostle, proceeds, 2. To those of the highest station and stature, to the seniors in Christianity, to whom he gives an honourable appellation: I write unto you, fathers (v. 13, 14), unto you, Mnasons, you old disciples, Acts 21:16. The apostle immediately passes from the bottom to the top of the school, from the lowest form to the highest, that those in the middle may hear both lessons, may remember what they have learned and perceive what they must come to: I write unto you, fathers. Those that are of longest standing in Christ's school have need of further advice and instruction; the oldest disciple must go to heaven (the university above) with his book, his Bible, in his hand; fathers must be written to, and preached to; none are too old to learn. He writes to them upon the account of their knowledge: I write unto you, fathers, because you have known him that is from the beginning, v. 13, 14. Old men have knowledge and experience, and expect deference. The apostle is ready to own the knowledge of old Christians, and to congratulate them thereupon. They know the Lord Christ, particularly him that was from the beginning; as ch. 1:1. As Christ is Alpha and Omega, so he must be the beginning and end of our Christian knowledge. I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phil. 3:8. Those who know him that was from the beginning, before this world was made, may well be induced thereby to relinquish this world. Then, 3. To the middle age of Christians, to those who are in their bloom and flower: I write unto you, young men, v. 13, 14. There are the adult in Christ Jesus, those that have arrived at the strength of spirit and sound sense and can discern between good and evil. The apostle applies to them upon these accounts:-(1.) Upon the account of their martial exploits. Dexterous soldiers they are in the camp of Christ: Because you have overcome the wicked one, v. 13. There is a wicked one that is continually warring against souls, and particularly against the disciples: but those that are well taught in Christ's school can handle their arms and vanquish the evil one; and those that can vanquish him may be called to vanquish the world too, which is so great an instrument for the devil. (2.) Upon the account of their strength, discovered in this their achievement: Because you are strong, and you have overcome the wicked one, v. 14. Young men are wont to glory in their strength; it will be the glory of youthful persons to be strong in Christ and in his grace; it will be their glory, and it will try their strength, to overcome the devil; if they be not too hard for the devil, he will be too hard for them. Let vigorous Christians show their strength in conquering the world; and the same strength must be exerted in overcoming the world as is employed in overcoming the devil. (3.) Because of their acquaintance with the word of God: And the word of God abideth in you, v. 14. The word of God must abide in the adult disciples; it is the nutriment and supply of strength to them; it is the weapon by which they overcome the wicked one; the sword of the Spirit, whereby they quench his fiery darts: and those in whom the word of God dwells are well furnished for the conquest of the world. II. We have the dehortation or dissuasion thus prefaced and introduced, a caution fundamental to vital practical religion: "Love not the world, neither the things that are in the world, v. 15. Be crucified to the world, be mortified to the things, to the affairs and enticements, of it." The several degrees of Christians should unite in this, in being dead to the world. Were they thus united, they would soon unite upon other accounts: their love should be reserved for God; throw it not away upon the world. Now here we see the reasons of this dissuasion and caution. They are several, and had need to be so; it is hard to dispute or dissuade disciples themselves from the love of the world. These reasons are taken, 1. From the inconsistency of this love with the love of God: If any man love the world, the love of the Father is not in him, v. 15. The heart of man is narrow, and cannot contain both loves. The world draws down the heart from God; and so the more the love of the world prevails the more the love of God dwindles and decays. 2. From the prohibition of worldly love or lust; it is not ordained of God: It is not of the Father, but is of the world, v. 16. This love or lust is not appointed of God (he calls us from it), but it intrudes itself from the world; the world is a usurper of our affection. Now here we have the due consideration and notion of the world, according to which it is to be crucified and renounced. The world, physically considered, is good, and is to be admired as the work of God and a glass in which his perfections shine; but it is to be considered in its relation to us now in our corrupted state, and as it works upon our weakness and instigates and inflames our vile affections. There is great affinity and alliance between this world and the flesh, and this world intrudes and encroaches upon the flesh, and thereby makes a party against God. The things of the world therefore are distinguished into three classes, according to the three predominant inclinations of depraved nature; as, (1.) There is the lust of the flesh. The flesh here, being distinguished from the eyes and the life, imports the body. The lust of the flesh is, subjectively, the humour and appetite of indulging fleshly pleasures; and, objectively, all those things that excite and inflame the pleasures of the flesh. This lust is usually called luxury. (2.) There is the lust of the eyes. The eyes are delighted with treasures; riches and rich possessions are craved by an extravagant eye; this is the lust of covetousness. 3. There is the pride of life. A vain mind craves all the grandeur, equipage, and pomp of a vain-glorious life; this is ambition, and thirst after honour and applause. This is, in part, the disease of the ear; it must be flattered with admiration and praise. The objects of these appetites must be abandoned and renounced; as they engage and engross the affection and desire, they are not of the Father, but of the world, v. 16. The Father disallows them, and the world should keep them to itself. The lust or appetite to these things must be mortified and subdued; and so the indulging of it is not appointed by the Father, but is insinuated by the ensnaring world. 3. From the vain and vanishing state of earthly things and the enjoyment of them. And the world passeth away, and the lust thereof, v. 17. The things of the world are fading and dying apace. The lust itself and the pleasure of it wither and decay; desire itself will ere long fail and cease, Eccl. 12:5. And what has become of all the pomp and pleasure of all those who now lie mouldering in the grave? 4. From the immortality of the divine lover, the lover of God: But he that doeth the will of God, which must be the character of the lover of God, in opposition to this lover of the world, abideth for ever, v. 17. The object of his love in opposition to the world that passeth away, abideth for ever; his sacred passion or affection, in opposition to the lust that passeth away, abideth for ever; love shall never fail; and he himself is an heir of immortality and endless life, and shall in time be translated thither. From the whole of these verses we should observe the purity and spirituality of the apostolical doctrine. The animal life must be subjected to the divine; the body with its affections should be swayed by religion, or the victorious love of God. |
