1 John 2:12

Contextual Overview

¹²I write to you, dear children, because your sins have been forgiven on account of his name. ¹² I am writing to you, dear children, because your sins have been forgiven on account of his name. ¹² I am writing to you, little children, because your sins have been forgiven you for His name's sake.¹²I write to tell you kids that your sins are forgiven because of Christ. ¹² I am writing to you, my children, because you have forgiveness of sins through his name. ¹² I write to you, 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. ¹² I am writing to you, dear children, because for His sake your sins are forgiven you. ¹² I write vnto you, little children, because your sinnes are forgiuen you for his Names sake.

Bible Verse Review
  from Treasury of Scripure Knowledge

write: 1 John 2:7, 1 John 2:13, 1 John 2:14, 1 John 2:21, 1 John 1:4

little: 1 John 2:1

your: 1 John 1:7, 1 John 1:9, Psalms 32:1, Psalms 32:2, Luke 5:20, Luke 7:47-50, Luke 24:47, Acts 4:12, Acts 10:43, Acts 13:38, Romans 4:6, Romans 4:7, Ephesians 1:7, Colossians 1:14

for: Psalms 25:11, Psalms 106:8, Jeremiah 14:7, Ephesians 4:32

Reciprocal: Isaiah 53:12 - made Acts 26:18 - that they Romans 15:15 - I have 1 Corinthians 3:1 - babes 2 Corinthians 6:13 - I speak Galatians 4:19 - little Colossians 2:13 - having Hebrews 6:20 - for

Cross-References

Exodus 28:20
in the fourth row a chrysolite, an onyx and a jasper. Mount them in gold filigree settings.

Exodus 28:20
the fourth row shall be topaz, onyx and jasper. Mount them in gold filigree settings.

Exodus 28:20
and the fourth row a beryl and an onyx and a jasper; they shall be set in gold settings.

Exodus 28:20
and the fourth row a beryl and an onyx and a jasper; they shall be set in gold filigree.

Exodus 28:20
In the fourth a Turcas, an Onyx, and a Iaspis: and they shalbe set in golde in their inclosers.

Exodus 28:20
The fourth row should have a chrysolite, an onyx, and a jasper. Set all these jewels in gold.

Exodus 28:20
and the fourth row a beryl, an onyx, and a jasper; they shall be set in gold filigree.

Exodus 28:20
and the fourth row a chrysolite, an onyx, and a jasper: they shall be enclosed in gold in their settings.

Exodus 28:20
And the fourth row, a Berill, and an Onix, and a Iasper: they shalbe set in gold in their inclosings.

Exodus 28:20
And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings.

Gill's Notes on the Bible

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 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, כתינוק "as a sucking child" of a year old.''

f T. Hieros. Biccurim, fol. 65. 4.

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.

For his name’s sake - On account of the name of Christ; that is, in virtue of what he has done for us. In 1 John 2:13, he states another reason why he wrote to this same class - “because they had known the Father.”

Clarke's Notes on the Bible

Verse 12. I write unto you, little children — τεκνια. Beloved children, (1 John 2:1) 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 Saviour, who had died for them, and was now their Mediator at the right hand of God.