1 John 2:13

Contextual Overview

¹² I write to you, dear children, because your sins are forgiven through Christ. ¹² I am writing to you, little children, because your sins are forgiven for his sake. ¹² Babes I write vnto you how that youre synnes are forgeven you for his names sake. ¹² I write to you, little children, because your sins are forgiven you for his name's sake. ¹² I am writing to you, little children, because your sins have been forgiven you on account of His name. ¹² I write to you, dear children, because your sins are forgiven through Christ. ¹² I write to you, [my] little children, because your sins are forgiven you for his name's sake. ¹² I write to you, little children, because your sins are forgiven you for his name's sake. ¹² I write to you, little children, because your sins are forgiven you for his name's sake. ¹² I have written to you, beloved children, because your sins are forgiven you for his name sake.

Bible Verse Review
  from Treasury of Scripure Knowledge

fathers: 1 John 2:14, 1 Timothy 5:1

because: 1 John 2:3, 1 John 2:4, 1 John 5:20, Psalms 91:14, Luke 10:22, John 8:19, John 14:7, John 17:3

him that: 1 John 1:1, Psalms 90:2

young: 1 John 2:14, Psalms 148:12, Proverbs 20:29, Joel 2:28, Zechariah 9:17, Titus 2:6

because: 1 John 4:4, 1 John 5:4, 1 John 5:5, Ephesians 6:10-12, 1 Peter 5:8, 1 Peter 5:9

the wicked: 1 John 3:12, 1 John 5:18, Matthew 13:19, Matthew 13:38

little: 1 John 2:1, 1 John 2:12

ye have known: Matthew 11:27, Luke 10:22, John 8:54, John 8:55, John 14:7, John 14:9, John 16:3, John 17:21, 2 Corinthians 4:6

Reciprocal: Psalms 37:40 - from John 21:5 - Children Acts 21:16 - an old 2 Thessalonians 2:8 - that 1 John 5:13 - have I Revelation 3:12 - overcometh Revelation 12:11 - they overcame

Cross-References

Genesis 10:6
The sons of Ham: Cush, Egypt, Put, and Canaan.

Genesis 10:6
And the sons of Ham: Cush, and Mizraim, and Put, and Canaan.

Genesis 10:6
The sons of Ham were Cush, Mizraim, Put, and Canaan.

Genesis 10:6
The sons of Ham were Cush, Mizraim, Put, and Canaan.

Genesis 10:6
And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

Genesis 10:6
The sons of Ham: Cush, Mizraim, Put, and Canaan.

Genesis 10:6
the sons of Ham: Cush, Mizraim [from whom descended the Egyptians], Put, and Canaan;

Genesis 10:6
Sotheli the sones of Cham weren Thus, and Mesraym, and Futh, and Chanaan.

Genesis 10:6
And sons of Ham [are] Cush, and Mitzraim, and Phut, and Canaan.

Genesis 10:6
The sons of Ham: Cush, Mizraim, Put, and Canaan.

Gill's Notes on the Bible

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.

Barnes' Notes on the Bible

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, 1 John 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: Matthew 19:20, Matthew 19:22; Mark 14:51; Mark 16:5; Luke 7:14; Acts 2:17; Acts 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 1 John 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 1 John 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 1 John 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.

Clarke's Notes on the Bible

Verse 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 τοναπ αρχης, him who is from the beginning, may mean Jesus Christ in the eternity of his nature, see John 1:1-2; 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, 1 John 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 1 John 2:12, 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, διατοονομααυτου, 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 labour, 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 labour, 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.