1 John 2:13

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 Jo1 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, Jo1 2:13-14). Many of them had probably known Jesus in person, as well as by faith.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13. fathers] The older men among his readers: comp. Jdg_17:10; Jdg_18:19; 2Ki_2:12; 2Ki_6:21; 2Ki_13:14. The address stands alone in N. T. The nearest approaches to it are Eph_6:4 and Col_3:21, where the actual fathers of children are addressed. S. Augustine thinks that all the readers are included throughout. Christians from one point of view are children, from another young men, and from another old men. This is possible, but it ignores the order in which the three groups are ranged. Comp. Tit_2:1-8, where S. Paul in like manner gives directions as to the exhortations suitable for Christians of different ages.

ye have known] Rather, ye know: ‘ye have come to know and therefore know’, as in 1Jn_2:3. The word expresses the result of progressive experience, and is therefore very suitable to the knowledge possessed by the old.

Him which is from the beginning] Christ, not the Father, as is plain from the opening words of the Epistle. Moreover, S. John never speaks of the First Person of the Godhead under any designation but ‘God’ or ‘the Father’. By the knowledge which these older Christians had come to possess of Christ is certainly not meant having seen Him in the flesh. Very few of S. John’s readers could have done that; and if they had, S. John would not have attached any moral or spiritual value to the fact. Besides which to express this we should expect ‘ye have seen Jesus Christ’, rather than ‘ye have come to know Him that was from the beginning’.

young men] The younger among his readers, men in the prime of life.

ye have overcome] Comp. Joh_16:33. Throughout both Gospel and Epistle S. John regards eternal life as a prize already won by the believer (Joh_3:36; Joh_5:24; Joh_6:47; Joh_6:54; Joh_17:3): the contest is not to gain, but to retain. We have perfects in each case (‘have been forgiven’, ‘have come to know’, ‘have overcome’), expressing, as so frequently in S. John, the abiding result of past action. He bases his appeals to the young on the victory which their strength has gained, just as he bases his appeals to the old on the knowledge which their experience has gained.

the wicked one] It is important to have a uniform rendering for the word here used (πονηρός), respecting which there has been so much controversy with regard to the last petition in the Lord’s Prayer. The A. V., following earlier Versions, wavers between ‘wicked’ and ‘evil’, even in the same verse (1Jn_3:12). ‘Evil’ is to be preferred throughout. Almost all are agreed that the evil one here means the devil, although the Genevan Version has ‘the evil man’, as in Mat_12:35. Wiclif, Tyndale, and Cranmer supply neither ‘man’ nor ‘one’, but write ‘the wicked’ or ‘that wicked.’ ‘The wicked’ in English would inevitably be understood as plural. For this name for Satan comp. 1Jn_2:18; Mat_13:19 and also 1Jn_3:12; 1Jn_5:19; Joh_17:15; Eph_6:16. In these last four passages the gender, though probably masculine, may, as in Mat_6:13, possibly be neuter.

I write unto you, little children] The true reading, as determined by both internal and external evidence, certainly gives I have written or I wrote. The second triplet begins here, ‘little ones’ (παιδία, which occurs as a form of address nowhere else in N. T. except 1Jn_2:18 and Joh_21:5), meaning, as before, all his readers.

ye have known the Father] Or, as in 1Jn_2:3; 1Jn_2:13, ye know. In 1Jn_2:12 the Apostle attributes to them the possession of spiritual peace through the remission of sins: here he attributes to them the possession of spiritual truth through knowledge of the Father.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

1Jn_2:13

Fathers,…young men,…little children

The successive stages of life

Here the aged apostle has a message of affection for every class and age of Christian disciples.

And is it not wise for Christian teachers occasionally to proclaim to Christians some message designedly appropriate to each particular stage? For the cycle of mans fleeting life, like the cycle of the revolving year, has its succession of seasons--its springtime of childhood, its summer of youth, its autumn of maturity, and its winter of old age. Each of these succeeding seasons of life has its own joys and sorrows, weakness and strength, temptations, besetting sins, and preventing graces. And the gospel has a message appropriate for each period in life.

I. It has, first of all, a message for little children. Very beautiful and wonderful it is to think of Jesus, the Son of God, as the Babe of Bethlehem, passing through every stage of infancy, with all a childs trials, thoughts, hopes, fears, imaginings. Never before, in the history of the world, had any religion taken little children so closely and so warmly to its heart. And do not little children stand in need of the gospel of Christ? A childs life is often a very mingled life. Heaven often lies about us in our infancy, but often also heaven seems to flee quite far away. In every fortress of innocence there lurks some evil traitor, waiting to hand over the keys of the citadel to the temptations crouching at the gates. Little children, therefore, need all the help which parental discipline and affection, Combined with religious education and good companionship, can render in their conflict against evil. But, my children, you cannot lead good and beautiful lives by simply trusting to your training. In religion, as in all things else, self-help and firm resolve are of the greatest importance.

II. Now pass from childhood to the second stage of life--youth. The season of youth is a very glad and glorious time. It has all the freshness of spring and all the fertility of summer. Yet it is a season of great and frequent perils. And Jesus, the Son of God, under stood both its glory and its danger (Mar_10:17-22). The self-sacrificing love of Christ is the most powerful of all magnets for attracting the devotion of the young. What young man who steadfastly gazes upon the spectacle of the Cross can withstand its blessed influence and its strong, appealing power? To show thee the pitiless violence of sin, as well as to enable thee to conquer it, Christ gave Himself up for thee with broken heart, yet unbending determination, upon the cruel Cross. Wilt thou not, then, make Him thy hero, thy model, thy all-inspiring friend?

III. Our text has also a message for the aged. Old age, like every other season of life, has its own besetting sins and its own appropriate graces. The forms of sin change with the changing course of years. As the hot fires of vigour die down into cold cinders of decrepitude, the gay, thoughtless, and softly indulgent youth hardens into the cynical, envious, covetous, ambitious old man. On the other hand, old age has also its special graces. Especially do these graces shine in those who, from the beginning, have been true and faithful unto Christ. He will not disdain the gleanings of your latest years, if with all your heart you truly seek Him. But for you, conscript fathers of the Church of Christ, there is a richer and a brighter message. You have known Christ from the beginning of your pilgrimage. You were faithful in the bursting freshness of spring, in the wearying heats of summer. You know by this time what God is; you have proved Him to the uttermost in childhood, youth, and maturer years. Experience has taught you that He never fails. And so for you there remains the special grace of the aged--the grace which transfigures the wrinkled face with the radiance of inward joy, and sets the golden crown of perfect peace upon the snowy head. For you, the seed graces of spring and the flower graces of summer, have developed into the rich fruit graces of autumn. Self-control has ripened into self-conquest; kindness has been hallowed into love; the heavy morning of self-denial has brightened into the cloudless day of self-repose; the toil of the ascent has been repaid by the landscape from the summit. Nor is this all. The sunset, too, is glorious. And after sunset, as the twilight of evening deepens into the darkness of night, the stars begin to peep in the roof of heaven, stars which were invisible by day. And when death itself shall appear to you, ye old and faithful servants of the Lord, it will be not death, but victory. (Canon Diggle.)

The guileless spirit abiding in the light in its threefold aspect of childhood, fatherhood, and youth

These verses form, I think, a break or interruption in the apostles line of argument. John calls upon those to whom he writes to consider, not only what he is writing to them, but what they themselves are to whom he is writing; what he is entitled to assume in and about them as likely to ensure a favourable reception of his message.

I. Considered in itself, the appeal recognises, on the one hand, a common character in all believers, that of little children, and on the other hand a distinction between fathers and young men.

1. In addressing us all as little children, John makes a distinction between his first and his second appeal. It is the same thought in reality, only put in somewhat different lights. For the Father is truly known, only in the forgiveness of our sins for His Sons names sake.

2. The appeal is next made to the two classes or companies into which we may be divided: those who are fathers in Israel, and those who are young men.

II. It stands between two opposite precepts; the one positive, the other negative. Love the brotherhood (verses 9-11); Love not the world, neither the things that are in the world (verse 15). To love the Father, and the brethren as the Fathers family; not to love the world lying in the wicked one; these are the contrasted commands between which the apostles earnest and affectionate appeals occur. The entrance of the light into the world, its entrance into the hearts of as many as are in Christ, necessarily causes a division. It unites by a new bond of brotherhood the children of the light among themselves. And it separates between them and the world. The separation, or distinction, is not of their own making, but of Gods. He is in the light. He is Himself the Light. It is He who is the Divider, and not they. Nor is the distinction of such a sort as to feed or nurse vaingloriousness on our part, or to be invidious as regards the world. Far otherwise. It is fitted to humble us in the very dust, as often as we think of what we are in ourselves, and but for sovereign mercy must ever have been; of what many, very many, around us are; less guilty, by many degrees, than we; and more likely than we to win, not only earths approval, but, one would almost say, even Heavens favourable regard too. What am I? And what are they? (R. S. Candlish, D. D.)

Three stages of natural and Christian life: the distinction of three sort of Christians, fathers, young men, and little children

1. Though spiritual growth be most considerable here, yet natural age is not altogether to be excluded. God hath people of all sorts and sizes, some old, some in the freshness of youth, others that are but newly got out of infancy and childhood. For fathers or old men, we read of Paul the aged (Phm_1:9) and of Mnason an old disciple (Act_21:16). Among young men we read of Josiah (2Ch_34:3), of good Obadiah (1Ki_18:12), of Samuel (1Sa_2:18), of Timothy (2Ti_3:15). Hosanna was not displeasing to Christ in little children (Mat_21:15-16). Well, then, people of all ages should apply themselves to religion. Old men excuse themselves, they are too old to interest themselves in Christ; and the children are not ripe, and young men are otherwise occupied; but fathers for age should be also fathers for knowledge and godliness (Pro_16:31). On the contrary, how sad is it when men have spent many years unfruitfully, and are acquainted with all other things but God and their own souls, and have not as yet begun to live spiritually; when they have one foot in the grave, and are as good as dead already! You never begin to live till you live in Christ. You have but told over so many summers and winters; all that time is lost that is spent in your unregeneracy. A man may be long at sea, and yet make but a short voyage. Oh, bethink yourselves before your hoary head go down to the grave in sorrow! Submit to this work before it be too late. Chimneys long foul, if they be not swept, are fired at length.

2. For young men, it concerneth them to apply their hearts to godliness. There is an ignorant conceit that it is not so necessary for young men to study the Scriptures, or to trouble themselves much with thinking of heaven, because they are lusty, and likely to live many years, and therefore think it more fit for them to mind the things of this life, and let old men alone to think of heaven and holiness. Our apostle was not of this mind. Scripture biddeth us remember our Creator in the days of our youth (Ecc_12:1). Our best and flowery years should be consecrated to God. And David would have the young man cleanse his way (Psa_119:9). It is but reason that God, that gave all, should have our first and best; they glorify God most who begin with Him soonest. The lusts of youth being boiling hot, need the correction of a more severe discipline. The devil layeth most snares for them, as those who are most prone to sin, who are like to serve him longest; and therefore, that they may not be caught in Satans snares they should begin with God betimes. A good man may remember old sins with new fears that they are not pardoned. Now afflictions may awaken the sense of old sins, as old bruises trouble us a long time after upon every change of weather.

3. For babes or little children; they being born in sin must also be born again. Surely they that have the education of children belonging to them should season them betimes with good principles; they find the benefit of it ever afterward. Scripture often inviteth us to a careful education of them; and there be many promises of good success (Pro_22:6). Dye the cloth in the wool, and not in the web, and the colour is the more durable. God worketh strangely in children, and many times rare things are found in them beyond expectation. (T. Manton, D. D.)

Spiritual growth

1. There is a great difference among Christians; all are not of one stature, strength, and growth in godliness; as here, there are fathers, young men, and babes. He supposeth the more elderly will be fathers in Christ, and that everyone hath profited according to his time and standing. God created Adam and Eve in their full perfection, but doth not regenerate us into our full stature in Christ.

2. It may fall out that the elder Christians may be babes in Christ, and the younger Christians rather fathers for their longer experience in the things of God, and for the better government of their passions. David when young was wiser than his enemies, than his teachers, than the ancients (Psa_119:100). Gracious abilities come not from age, but from the Spirit. Ancient men try several conclusions to their own loss; but God is more ancient than they, and at one prospect seeth all things; if He will direct me I am safe. Joseph young, at seventeen years old, was wiser than his brethren. Daniel and his fellows ten times more than all the astrologers and magicians, though children (Dan_1:17-20). And many times youth goeth before the aged in ripeness of wisdom, and in solid manners, though they are so much behind them in number of years.

3. As to spiritual growth, some may be weak and strong, young and old at the same time, in different respects, as we see by experience. Some are weak in knowledge and unsettled in the faith, who yet have a good zeal towards God, and are temperate, just, and holy, and have a great command over their affections and passions. On the other side, some are of a good understanding, and they come behind in no gift, yet are subject to carnal passions and affections, and so are babes in that respect (1Co_3:1-3). A spiritual people is not a people of parts, knowledge, and abilities, but of grace and sanctification.

4. There is a wonderful difference between Christians and themselves at sundry times; so that these three degrees may be coincident. The gravest father may be as weak as the youngest child, as violently tempted as the young man. Satans design is against the spiritual Christian, and those who are more eminent than others, to throw them into the mire, that religion may have the greater wound and dishonour. In violent gusts of wind, even cedars may fall to the ground. Therefore, as we grow in grace, we should increase in humility and godly fear.

5. All this doth not hinder but that some from their settled constant frame may be called fathers, young men, and babes.

(1) Fathers are such who, through long experience and much acquaintance with a godly life, do walk more constantly, cheerfully, and fruitfully in the ways of God than others do.

(2) Young men in Christ are such as have most courage, resolution, and earnestness, yet not that experience which Christs old servants have gotten; a middle sort of Christians, not so settled as the aged, nor yet altogether so weak as babes. They are more exercised with temptations, and a life of conflicts, as having many rebellious passions to subdue, which being irritated by the suggestions of Satan and the baits of sense, do put them to no small trouble.

(3) There are babes or little children.

Use--1. If there be fathers, young men, and children, then--

(1) Let us not despise the day of small things (Zec_4:10), not in ourselves nor others.

(2) Let us not despise the meanest degree of grace in others. Time was when everyone was a babe in Christ, and time may be when those who are but babes may grow old men (Mat_20:16).

Use--2. Let us consider in what rank we are, that we may wisely apply ourselves to the duties proper to our condition. Usually that which old men want is fervour; that which young men want, if they know their hearts, is sincerity; the one must beg quickening grace, as David doth often in Psa_119:1-176.

Use--3. To awaken us to labour after the highest rank of grace. God is the more honoured the more fruitful we are (Php_1:9). (T. Manton, D. D.)

Fathers:--

Fathers in Christ

1. St. John says, I write, and by and by, I have written, this shows, I think, the importance of his subject. If he has already written upon it, he must think it to be a very necessary truth if he writes upon it yet again. Foundation stones should be laid with scrupulous care; and truth, which is fundamental, should be repeated by the teacher till the disciple has learned it beyond all fear of ever forgetting it.

2. This form of speech also reveals the unchanging conviction of the writer, who, having written once, is glad to write the same things again. This shows a mind made up and decided, from which proceeds consistent testimony. If we live a thousand years, at the close of life we shall have nothing more nor less to say than the imutable truth of God. We hope to understand the truth better, but we shall never discover better truth.

3. I write, and I have written, also indicate the abiding need of men: they require the same teaching from time to time. Mens natures are still the same, mens spiritual conflicts and dangers are still the same, and hence the same truth is suitable, not only from day to day, but from century to century. Though we can now digest the solid meat of the kingdom, yet the childrens bread has lost none of its relish in our esteem.

I. Who are the fathers?

1. We usually associate that idea somewhat with age; but we must take care that we do not make a mistake here, because age in grace, albeit that it may run parallel with age in nature in many cases, does not always do so. In the Church of God there are children who are seventy years old. One would not like to say of a man of eighty that he had scarcely cut his wisdom teeth, and yet there are such. On the other hand, there are fathers in the Church of God, wise, stable, instructed, who are comparatively young men. The Lord can cause His people to grow rapidly, and far outstrip their years. From their early youth they have a discernment of Gods Word, and a quickness of apprehension wonderful to notice. More than that, I have even observed a depth of experience within a very short time granted to certain young believers, so that though they were but youths in age they were fathers in piety. Nevertheless, as a usual thing, it is to be expected that advancement in grace should be accompanied with advancement in years. These are the fathers, then, men who have aged in grace, have come to the full development of their spiritual manhood, and have been confirmed in that development by the test of time and trials.

2. Fathers, again, are persons of maturity, men who are not raw and green, not fresh recruits. These men know what they know, for they have thought over the gospel, studied it, and have embraced it with full intensity of conviction.

3. Fathers, again, are men of stability and strength. As the Spartans pointed to their citizens as the real walls of Sparta, so do we point to these substantial men as, under God, the brazen walls and bulwarks of the Church. Men who are well taught, confirmed, experienced, and trained by the Spirit of God are pillars in the house of our God.

4. The fathers of the Church are men of heart, who naturally care for the souls of others.

5. Having this care upon him the father comes to be tender; he partakes somewhat of the tenderness of a mother, and thus is called a nursing father. Sympathetic care and hearty tenderness are gifts of the Holy Spirit, and will bring you a happiness which will richly compensate you for your pains.

6. Not yet have I quite reached the full meaning of a father; for the father is the author, under God, of the being of his children; and happy is a Church that has many in it who are spiritual parents in Zion, through having brought sinners to Christ.

II. What is the prominent characteristic of a father in Christ? I write unto you, fathers, because ye have known Him that is from the beginning.

1. Observe here the concentration of their knowledge. Twice he says, Ye have known Him that is from the beginning. Now, a babe in grace knows twenty things: a young man in Christ knows ten things: but a father in Christ knows one thing, and that one thing he knows thoroughly. Oh, to have one heart, one eye, for our one Lord, and for Him alone!

2. Note the peculiarity of their knowledge as to its object: they know Him that was from the beginning. Do not the babes in Christ know the Lord Jesus? Yes, they do; but they do not know Him in His full character. They know Him as having forgiven their sins, and that is much, but it is not all. Yes, and as I grow and become a young man, I approach nearer to Jesus, and get another view of Him; for I overcome the wicked one even as He did, and thus I stand side by side with Him in the conflict. But if I come to be a father I enter into fellowship with the great Father Himself; for it is union with God the Father that makes a man a father in God. When you become a father in Christ you see Christ from the Fathers point of view; not as newly come to save, but as from the beginning the Saviour of men. The father in grace rejoices to behold the Lord Jesus as God: he beholds the glory of His adorable person as forever with the Father or ever the earth was. He sees that covenant even from of old ordered in all things and sure in the hand of Him that was from the beginning. There is one point that the father in Christ delights to think upon, namely, that the coming of Christ was not an expedient adopted after an unforeseen disaster in order to retrieve the honour of God; but he understands that the whole scheme of events was planned in the purpose of Divine wisdom for the glorifying of Christ, so that from the beginning it was part of Jehovahs plan that Jesus should take upon Himself human nature, and should manifest in that nature all the attributes of the Father.

3. I want to notice again, that this knowledge is in itself special: the knowledge itself is remarkable as well as the object of the knowledge. Ye have known Him. Yes, we do know the Lord as a living, bright reality, a daily friend, councillor, and companion. True fathers in grace not only know the Lord by much meditation, but they know Him by actual intercourse; they walk with Him, they talk with Him. They look upon matters not from mans standpoint, but from Christs point of view, and hence they understand much of the Lords ways which aforetime were dark to them. He who very deeply sympathises with a man knows Him well. Learning by faith to sit still and believingly wait the event, these fathers calmly expect that all things will work together for good to them: and hence they understand the unbroken serenity of the heart of Jesus, and know Him in His joys as well as in His sorrows.

III. What is the message to the fathers? I would indicate that message by referring to the context.

1. John has been saying that we should love one another. If you are truly fathers you cannot help loving all the family: the fatherly instinct is love, and fathers in Christ should be brimful of it.

2. The next message immediately succeeds the text, Love not the world, neither the things that are in the world. You have all the marks of what they call declining years--I call them ascending years; you will soon be gone from the world and its changing vanities, therefore do not set your love on earthly treasures.

3. While they are not to love the world they must take care that they do not fall victims to any of the lusts of this present evil world, such as the lust of the flesh. You are grown ripe in grace, and will soon enter heaven, live accordingly.

4. The next exhortation to the fathers is that they should watch, for, says the apostle, Ye have heard that antichrist shall come, even now there are many antichrists. Oh, valiant fathers, keep ye watch and ward.

5. Lastly, it is the duty of the fathers to prepare for the coming of the Lord. Abide in Him, that, when He shall appear, ye may have confidence, and not be ashamed before Him at His coming. (C. H. Spurgeon.)

Christian fathers and the knowledge of the Divine Being

In the distinction of Christians, they are fathers who best know Him that was from the beginning.

I. The object. By Him that was from the beginning is meant Christ, who is also thus elsewhere described (Joh_1:1-2).

1. As to His office and saving efficacy (Rev_13:8).

2. As to His personal subsistence (Mic_5:2; Joh_17:5). The benefit of this meditation.

(a) To further the joy of our faith, in that we see the infinite worth that is in His sufferings to satisfy justice and to expiate sin.

(b) To increase the strength of our confidence against all the assaults of the enemies of our salvation (1Jn_5:5).

(c) That we may be more apprehensive of the greatness of His love, which we shall never be till we consider the dignity of His person.

(d) To show the readiness of our obedience, that we may receive His doctrine, and obey His laws; that we may not be ashamed of His truth, and the profession of His name.

(e) To increase our reverence, and that the ignominy of His Cross may not obscure His glory, nor lessen His respect in our hearts, but that we may have high and honourable thoughts of our humbled Lord in His lowest estate.

(f) To draw our hearts from all created things, and to lessen our respect to worldly vanities, that so our minds and hearts may more look after those things which are eternal and glorious. He that was before the world was will be when the world shall be no more.

II. What kind of knowledge it is that is here spoken of? There is a two-fold knowledge.

1. Speculative and historical: with this most content themselves. The Jews had a form of knowledge (Rom_2:20), and so hath the formal Christian (2Ti_3:5) a map or model of gospel truths. There are different degrees of this--a memorative knowledge. Another degree above this is an opinionative knowledge, when they do not only charge their memories, but have a kind of conscience and judgment about these things. But yet wisdom entereth not upon the heart (Pro_2:10). They make men disputers of this world, but not serious practisers of godliness. They have a religion to talk of, but not to live by.

2. Practical and saving. The truth and soundness of our knowledge is mainly known by the effects. We are to know Him that was from the beginning, so as--

(1) To believe in Him, and to venture our eternal interests in His hands (Psa_9:10).

(2) To know Him so as to esteem and prize Him (Php_3:8-9).

(3) To know Him so as to embrace Him with love and desire (Joh_4:10).

(4) To know Him so as to obey Him (Jer_22:16).

III. What is herein proper to fathers, or how can this be a ground of distinction between them and others, since all Christians are indispensably bound to know Christ? (Joh_17:3)

1. Whatever is said of either age, fathers, young men, or babes, doth certainly belong to all; as to overcome the wicked one, so to know Him that was from the beginning. To know the Father is common to all the ranks, only most eminently in one more than in the other.

2. There is some peculiar fitness in these characters, and in the several ages mentioned; as--

(1) Plenitude of knowledge belongeth to the ancient (Job_12:12).

(2) Old men are versed in the knowledge of ancient things, and love to discourse of things done long ago. So the apostle commendeth his fathers, or old men, for that they have known the Ancient of Days, or the eternal Son of God, which maketh them more happy than all that knowledge which they have gotten by many years or long experience in the world. (T. Manton, D. D.)

The aged in years and grace

I. Who are fathers, or in the highest rank of Christianity.

1. They are such as are more delightfully employed in the exercises of godliness. I ascribe this to fathers, partly because they are acquainted with the pleasures of obedience (1Jn_5:3); and partly because by long custom they have inured themselves thereto, so that it is become another nature to them. They are alive unto God; and what a man doth with naturalness, he doth it frequently, constantly, and easily.

2. They do more wisely manage the affairs of the spiritual life. They know the craft of Satan (2Co_2:11); they have felt the bitterness of sin (Psa_51:6); they know what hindrances they shall have from the devil, world, and flesh, and how they may resist and grow wise to salvation. Experience hath made them wise to decline the rocks upon which they dashed heretofore.

3. They are more fixed in the truth against the seduction of error. The long experience of the fruit of duties confirms them against those delusions which would draw us from them.

4. Their hearts are brought into a more settled, heavenly temper. A tree that hath long stood out against many stormy winds is the more firmly rooted; so a seasoned Christian that hath gone through all weathers. But men that have not solid rooting wave hither and thither. There is initial grace, and a radicated state of grace.

5. They oftener meditate of God, His Word and works and providence. They have had a long time to make provision and hoard up spiritual treasure; and now they bring it forth (Mat_12:31). Meditation is a difficult work for young beginners; they are not as yet cleansed from vain thoughts, nor have inured themselves to self-government. But now long experience hath taught the aged Christian what a hindrance it is to have their hearts pestered with vanities, how it deadeneth their prayers; and therefore they throng themselves with holy thoughts of God in Christ, who is the beloved of their souls.

6. They can more feelingly than others speak of the shortness, misery, and sinfulness of the present life (Gen_47:8-9). They know the disappointments of a naughty world.

7. They are more weaned from the delights of sense, and have long used to moderate themselves within the bounds of sobriety (Tit_2:2).

8. They think and speak of the world to come, and the blessed state of the faithful in the most lively manner, as apprehending it sure and near (2Co_4:16).

9. They attain unto greater soundness and integrity in the essentials of religion (Tit_2:2).

II. How much it concerneth fathers in years to be fathers in grace, and to be more eminently religious than others, that they may be a pattern to them.

1. It conduceth to Gods honour. If young men and children only should profess religion, you would take it for indiscretion and hotness of spirit; young ponies, they know not what they do. Fathers, when they served God in their ripest age and yet are not weary of His service, this is an honour to Him.

2. For your own comfort, what a support is godliness to old age, when decays of nature are recompensed with the increase of grace, the weakness of body with soundness of mind (2Co_4:16). The mind is vigorous when the body is weak. When the eye is dim, as in old Israel, it can see God the invisible one.

III. The aged in years and grace must be written unto.

1. That they may persevere in godliness. They are not yet out of the reach of temptations. Partly by their own security. A man of long standing, being secure of salvation, may grow remiss and negligent. And if he go round in his accustomed tract of duties, may carry it as if he were now past all danger, and so insensibly decayeth. Well, then, there needeth watchfulness to the very last. Man is a very changeable creature; therefore we should always stand upon our guard. Partly because the course of temptations may be altered; the devil doth not always play the same game. We had need be provided for all weathers (Php_4:12).

2. That their growth may be promoted; that they may be stirred up to more seriousness, diligence, and more fruitfulness.

(1) After so long a standing, and so much means, more growth and tendency towards perfection may be justly expected from them (Psa_92:13-14).

(2) Their manifold experience should make them better. It is a miserable thing to pass under so many providences, and not to be improved by them (Deu_29:2-6). (T. Manton, D. D.)

Religion beautiful in all seasons of life

The fruitful tree is beautiful in all seasons; beautiful in the buddings and blossoms of early spring; beautiful in the opening summer with the unripened fruit clustering on its branches; but never so beautiful as when autumn has given the bloom of ripeness to the rich produce of its strength. How glorious is a human character ripe for heaven! (D. Thomas, D. D.)

I have written unto you, young men, because ye are strong, and the Word of God abideth in you, and ye have overcome the wicked one--

Strength, victory, and knowledge in youth

Counsel is the prerogative of age. Christianity is preeminently an experience. Even from the religious standpoint we look upon youth as militant, rather than as victorious. The fight with the evil one is upon them; but the victory is in the future. Are we right in this view of the religious possibilities of youth? Certainly not. Our apostle addresses the young men as having overcome the evil one, as having the word of God abiding in them. Now, in fact, we reason just as John does when we look at youth in its relations to society. On that side we frankly recognise their strength, victory, and susceptibility to truth. They are accepted as important factors in the aggressive relations of life. In like manner we assume their ability to receive and apply the teachings of human wisdom. The history of great literary successes is largely a history of youthful triumphs; it makes a place for itself in spite of obstacles. In the secular sense it does overcome the world. I write unto you, young men, because ye are strong. There may be strength without maturity. People act upon that principle everywhere. A man who wants a good horse looks out for a young horse. A lady who wants an active servant does not seek for an old man or woman. Not only so, but we expect real and telling service from youth. Ought the case to be any different in the Church of Christ? The work of pushing the gospel into new fields, of bringing other youth under its influence, of carrying on benevolent and missionary enterprises, is work which young men and women can do. Yes, you are strong; and the Church of Christ lays claim to your strength. Service is not to be an incident of your Christian life: it is to be its law, as it was the law of Christs life. But the question is not only of Christian work: it is also of Christian character lying behind the work, and inspiring it. There can be no good work without good character. Here we see that the strength of which John speaks is the strength which comes of the abiding of the Word of God in the heart, and of victory over evil. Youth is susceptible to bad influences--takes them in, is shaped by them. Is it not likewise susceptible to good ones? With all the sneers at early piety, early piety is a blessed fact. And why not? It is very evident what youth can do in the way of victory over self and temptation when a great worldly end is to be gained; and are we to say that the young Christian, with Christs inspiration in his heart, and Christian influences around him, shall not take up the great cross of Christian service, and practise its grand self-denials, and resist and overcome the world, the flesh, and the devil? No; John is right. He does not assert too much when he says, Ye have overcome the evil one. If youth can be Christian it can overcome. If it is truly Christian it will overcome, for Christ is victory. And once more, what of the Word abiding in the youth? The Word of God abideth in you. In the order of the text this comes before the conquest over the evil one, and rightly; because the Word in the heart stands to conquest as means to end. Johns thought here centres in the word abideth. His emphasis is on the permanent power of the Word over youth. Paul assumes the same thing with reference to Timothy. He calls to mind the unfeigned faith which dwelt in his mother and in his grandmother, and adds, And I am persuaded that in thee also. Young people have, many of them, come to think that such mastery by the Word is impracticable. They think they must master the Word before they are mastered by it. In science and art and philosophy the difficulty of a subject does not repel youth. They study, and that intelligently, the works of master minds. They work out hard problems in engineering and astronomy. And what I complain of in a certain class of young people is, that they will not apply to the Bible the same amount of attention and labour which they bestow on other things. Whatever mystery may attach to the Bible, the materials for character building lie on its very surface. If there are parts of this great Divine map which we must still mark unknown land, the track to goodness and to heaven is sharply drawn. You are, then, as young men and women, bound by your Christian profession to have the Word of God abiding in you, as a permanent impulse and formative force in your character and life. The Holy Spirit is as ready to make its precepts a living power in you as He is in me. You know, in other spheres, what it is to work on a principle and for a purpose; and it is no harder to know this when the principle is laid down by Christ, and when the purpose is holiness and heaven. The Word of God abideth in you. O young Christians! can you say that this is true of you? Has the power of the Word over you become stronger, more steady, more direct, since you began to follow Christ? (M. Vincent, D. D.)

Unto you, young men

John abounded in charity, but with the utmost stretch of it he could not have written to all young men in this style, for, alas! all young men are not strong, nor doth the Word of God abide in them all, nor have they all overcome the wicked one. Shame that it should be, that when the devil seeks recruits for his army, he should straightway send his recruiting sergeant for these fine young fellows, who ought to serve a better master.

I. The photograph of the model young man.

1. What is spoken in the text has to do only with spiritual qualifications, and it deals with three points. First, this young man is strong. The strength here meant is not mere natural vigour, but a spiritual strength, a strength which is the result of an indwelling of the Spirit; a strength which brings out and consecrates the natural energy, and makes the young man with his vigour to be vigorous in the right direction.

(1) Now, the spiritually strong man may be described in this way--he is one who is very decided for Christ. He is not half-hearted, halting between two opinions. Whoever may be for the false, he is for the true. Whoever may side with the unjust, he is for the honest. He is decided, not only in his service of Christ, but in his opinions. He holds firmly what he does hold. He is a strong man in the truth. God has made him strong in integrity of heart.

(2) While thus strong in decision, he is also strong in the matter of establishment. He once believed truths because he was so taught, but now he has proved, if not all things, yet enough to hold fast that which is good.

(3) He has become strong, through the grace of our Lord Jesus Christ, in a vigour diffused throughout his whole spiritual constitution. He knows that he lives. Others in our Churches do something for Christ, and know that they are alive, but their whole spiritual system is relaxed. If they take up the hammer and work for God, they strike such feeble blows that the nails do not know it. Meanwhile, he is not only strong in actual service, but he is strong in what he cannot do. The strong young man will have many schemes crossing his brain, and while he is in his youth he will not be able to realise them, but they will flit before him so often, that at last he will pluck up courage, and as he grows in years and possibilities, he will at last make real that which was once but a dream.

2. The text gives a further description of the model Christian young man in the words, And the Word of God abideth in you. Her Majesty was on the south side of the water today, but she does not abide there. All the pomp and sunshine of her presence have vanished, and Westminster Bridge and Stangate are as they were before. The Word of God sometimes comes with right royal pomp into the minds of young men; they are affected by it for a time, and they rejoice therein, but, alas! that blessed Word soon departs, and they are none the better for that which they have heard. The model young man in the text is not of this kind. The Word of God abideth in him, by which I understand that he is one who understands the Word, for it must get into him before it can abide in him, and it can only enter by the door of the understanding: he understands the Word, and then by having an affection for the Word he shuts to that door and entertains the truth. The Word of God abides in him, that is, he is constantly feeling its effects. It abides in him--a sacred fire consuming his sins, and comforting his spirit. It abides in him, a heavenly messenger revealing to him the freshness of celestial truth, uplifting him from earthly desires, and preparing him for the mansions in the skies.

3. Thirdly, the text adds, And ye have overcome the wicked one. Some young men have overcome that blue devil which keeps men despairing, doubting, trembling, and fearing. Then there is that dust eating devil, of whom we can never speak too badly--the yellow devil of the mammon of unrighteousness, the love of gold and silver; the dread god of London, rolling over this city as if it were all his own. Another form of the wicked one we must speak of but softly, but oh! how hard to be overcome by the young man. I mean Madam Wanton, that fair but foul, that smiling but murderous fiend of hell, by whom so many are deluded. Young man, if you are strong, and have overcome the wicked one, you have overcome, I trust, that Lucifer of pride, and it is your endeavour to walk humbly with your God! You have given up all idea of merit. You cannot boast nor exalt yourself, but you bow humbly at the foot of the Cross, adoring Him who has saved you from the wrath to come. You have given up also, I trust, young man, all subjection to the great red dragon of fashion, who draws with his tail even the very stars of heaven.

II. Let us further observe that these things which constitute him what he is are his qualifications for usefulness. I write unto you, young men, for ye are strong. We beg you to use that strength in winning souls for Christ. Remember that this very strength which brings a blessing to yourself will benefit another. That very faith which brought you to Christ is all you want to bring others to Christ. As the angel said to Gideon, so say I to you, young man, The Lord is with thee, thou mighty man of valour; and yet, again, Go in this thy strength. If the young man inquires for tools and weapons with which to serve his Master, we refer him to the next point in the text, The Word of God abideth in you. Now, if you desire to teach others, you have not to ask what the lesson shall be, for it abides in you. Do you want a text that will impress the careless? What impressed you? You cannot have a better. You desire to speak a word in season from the Word of God which shall be likely to comfort the disconsolate. What has comforted your own soul? You cannot have a better guide. Once again, you have overcome the wicked one. The man who has once given Satan a slap in the face need not be afraid of men. If you have often stood foot to foot with a violent temptation, and, after wrestling, have overcome it, you can laugh to scorn all the puny adversaries who assail you.

III. The wording of the text suggested to me, to force the conscription. I have written unto you, young men. In the French wars, certain young men, unhappily, found their names written down in the conscription, and were marched to the wars. Now, in a war from which none of us desire to escape, I hope there are young men here whose names are written down--heavenly conscripts--who are summoned more fully than ever before in their lives, to go forth to the battle of the Lord of Hosts. I invite every young man here who is already converted to God, to dedicate himself to the Lord Jesus Christ tonight. It will be well if you take a step further as conscripts. You holy work folk--as they used to call those who dwelt around the cathedral at Durham, and were exempt from all service to the baron because they served the church--I want you now to think of some particular walk and department in which as young men and young women you can devote yourselves wholly to Christ. Generalities in religion are always to be avoided, more especially generalities in service. What can you do? What is your calling? Ragged schools? Sunday schools? Street preaching? Tract distribution? Here is a choice for you, which do you select? I would inquire next, whether there may not be young men here who can give themselves up to the Christian ministry, which is a step farther. Take care you keep not back whom God would have. Then, further, I have to say, may there not be here some young man who will become a conscript for missionary service abroad? I might tonight read a sort of proclamation such as I see sometimes issued by Her Majesty--Wanted, young men. We give no description about the inches either in girth or the height, but we do give this description--Wanted, young men who are strong; in whom the Word of God abideth, and who have overcome the wicked one. Once again. If this be impossible, and I suppose it may be to the most of us, then may we not get up a conscription tonight of young men who will resolve to help at home those who have the courage to go abroad? (C. H. Spurgeon.)

Noble young men

I. They have strength in them.

II. They have Gods Word within them.

III. They have the Devil under them. (Homilist.)

Youthful strength

What am I going to be? is the question that presses upon young people. But, unfortunately, the question is generally supposed to be answered when they have fixed upon a trade or profession. It means, rightly taken, a great deal more than that. What ideal have I before me, towards which I constantly press?

I. The strength which you young people ought to aim at. It is not merely the physical strength, nor the mere unworn buoyancy and vigour which sorrow and care and responsibilities have not weakened. These are great and precious gifts, to be preserved as long as may be, by purity and moderation, and to be used for high purposes. It is not your body that is to be strong, but yourselves. Now the foundation of all true strength lies here, in a good, strong will. Two words contain the secret of noble life: Resist! and Persist! And the true strength of manhood lies in this mainly, that, in spite of all antagonisms, hindrances, you, having greatly resolved, you do greatly do what you have resolved. But then the strength that I would have you cultivate must be a strength of will, founded upon strong reason. Unintelligent obstinacy is folly. But that is not all. A strong will, illuminated by a strong beam of light from the understanding, must be guided and governed by a strong conscience. I should like is the weaklings motto. I will may be an obstinate fools motto. I ought, therefore, God helping me, and, though the devil hinders me, I will, is a mans. Conscience is king. To obey it is to be free; to neglect it is to be a slave.

II. How to get it. Ye are strong, and the Word of God abideth in you. If you want to be strong, let Scripture truth occupy your mind. There are powers to rule and to direct all conduct, motive powers of the strongest character in these great truths of Gods revelation. They are meant to influence a man in all his doings, and it is for us to bring the greatest of them to bear on the smallest things of our daily life. Whosoever lives with the thoughts that God has given us in His Word, familiar to His mind, and within easy reach of His hand, has therein an armlet against all possible temptation, a test that will unveil the hidden corruption in the sweetest seductions, and calming power that will keep his heart still and collected in the midst of agitations. I remember going through the Red Sea, at the mouth of it, where the entrance is narrow and the currents run strong, when the ship approaches the dangerous place, the men take their stations at appointed places, and the ponderous anchors are loosened and ready to be dropped in an instant, if the swirl of the current sweeps the ship into dangerous proximity to the reef. It is no time to cut the lashings of the anchors when the keel is grating on the coral rocks. And it is no time to have to look about for our weapons when the sudden temptation leaps upon us like a strong man armed. You must have them: familiar to you by devout meditation, by frequent reflection, prayer, study of Gods Word, if they are to be of any use to you at all. And then if we take the other view, which at bottom is not another, of the meaning of this phrase, and apply it rather to the personal Word, Jesus Christ Himself, that will yield us another exhortation, and that is, let Jesus Christ into your hearts and keep Him there, and He will make you strong. Others can help you from without, as you put an iron band round some overweighted crumbling brick pillar in order to prevent it from collapsing, but He will pass into us, as you may drive an iron rod up through the centre of the column, and make it strong inside, and we shall be strong if Jesus Christ dwells within us.

III. The field on which the strength is to be exercised, and the victory which it secures. Ye have overcome the wicked one. What does that mean? It means this, that if you will take service in Christs army, and by His grace resolve to be His faithful soldier till your lifes end, that act of faith, which enrols you as His, is itself the victory which guarantees, if it be continued, the whole conquest in time. (A. Maclaren, D. D.)

Victorious young men

I. First the strong young men. Let the strength possessed be in Christ. Be strong in the grace that is in Christ Jesus. That is omnipotent, immutable; that is infallible; and, so often as you feel there is some momentous thing to be accomplished in the cause of God, rely on the person of Christ, and out of His fulness receive grace for grace. This leads us to consider for what purpose these renewals of strength are received. First of all, there is your warfare--you want more strength for that. You will recollect the cry of Jehoshaphat, when the host of his enemies was advancing against his little army, Oh, our God, wilt Thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon Thee. And he got strength enough. Moreover, this warfare is such a perpetual one, that you want perpetual strength for it. But we also want strength for our walk. It is a rough road. A great deal of it is up-hill. Our walk is by faith, and not by sight, and amidst its difficulties you want that faith strengthened, so that the Author and Finisher of it may be glorified, and we make some advancement in Divine life. Oh, the vast importance of being kept moving onwards! Moreover, we want strength for the work. My son, go work in My vineyard today is the Fathers command. I am sure that, instrumentally, the best method of keeping young men in Christ in health of soul is to keep them well employed.

II. By The Word of God we understand every essential truth, whether doctrinal, experimental, or practical. The prominent evil of the day, with regard to theology, is the separating of this threefold description of essential truth. They cannot press them too much, provided they press them upon proper principles and upon a sure foundation. But they frequently do so without that. Then there are others who have got a peculiar and favourite technicality about my experience--the preacher does not preach my experience. We like doctrinal statements fully urged and without reserve. We want deep experience, such as the Word of God sets forth. We want, in addition, that active Christianity which shall characterise the recipients of grace as a peculiar people, zealous of good works. These I account essential truths; and I desire that they should abide in you. We also understand by the phrase, Word of God, the eternal, incarnate Word dwelling in you--Christ in you, the hope of glory. This makes our Christianity vital.

III. A word about your spiritual victories. Ye have overcome the wicked one. You have burst asunder from his bands. By mighty grace you have escaped his pursuit, and got as clear of him as Israel did of Pharaoh. Well, but he is sure to be after you. But ye have overcome him! What a merciful, what a gracious, what a glorious thing is faith! It overcomes Satan. The flesh and carnal free will may content themselves with Satans drudgery; but faith will not; faith cannot. Then, in overcoming sin, which is the same thing, as it exists in the world and our depraved nature. What is sin in the Christian? The wicked one employing his own emissaries that are yet left behind. Apart from the base corruptions and lusts, there are self-righteousness, and self-conceit, and self-congratulations, and selfish motives and desires to gratify and pursue. There is the spirit of the world. Let me pass on to direct your attention unto the use of spiritual weapons only. The weapons of our warfare are not carnal. There are a great number of carnal weapons that are used very adroitly and very manfully, and to a certain degree, in a moral sense, very success fully too. Take, for example, the arguments that are entered into by keen and skilful polemics against infidels. Well, they are all very proper for a certain purpose; but they are not spiritual weapons. The result is that, in many instances, they frequently convince the judgment, and yet do nothing for the soul.

IV. The teaching which these young men receive from the apostolic writings. I think it may be summed up in three things. One of them follows immediately upon my text. Reject the world. (J. Irons.)

The strength of young men

The glory of young men is their strength. Every lad who is worth his salt desires the strength of fuller years, the sphere of influence, the consciousness of life, the power to protect the weak, to serve the greater, and to take his place in the front of the battle of life. Mothers lean on the arm of their firstborn with a half-concealed but conscious pride. Sisters admire and almost worship the bursting flower of their elder brothers strength.

1. This hope of the world must not be confounded with mere muscle. Strength without wisdom, skill, or self-repression, strength devoted to an unworthy or insufficient end, scarcely deserves its name.

2. Again, strength must not be confounded with the proverbial infallibility of youth.

3. Once more, strength is sometimes confounded with insensibility, which is due to imperfect appreciation of reality and a feeble imagination. Wherefore, laying aside all mere muscle, ludicrous self-consciousness, dulness of perception, uncharitable sense of superior wisdom, and the obstinacy of simulated virtue, let us clearly seize, if possible, and utilise that strength of the young which is their glory and the master power of the world.

(1) The strength which the world and the Church yearn for is the youthful (virtus) courage, which, when a great end or lofty ideal has dawned like awful sunrise on the soul, counts all things but loss in comparison of its triumph. The young Athanasius braved the courtly prelates and crowned kings of the world, and through a life long martyrdom maintained the Word which had been flashed in blazing light upon his inmost conscience. The glory of young men is their strength to do battle for a cause larger than themselves, and dearer to themselves than life.

(2) Another noble feature of the young mans strength is in his power to endure hardness, from which often the older man shrinks baffled. The young man can afford to wait at his post of duty, like the sentinel who has the fate of an army in his hands, like the sea pilot in a storm, or the lighthouse man with the fleets of the channel at his mercy. He can endure as seeing Him who is invisible. The direction of physical force, of stored energy, by wisdom and skill is the wonder of the modern world; but the consecration of the young mans strength by the free reception and indwelling of the mind of Christ is the hope of the Catholic Church of the Living God. (H. R. Reynolds, D. D.)

The youthhood of the nation

1. And, first, the young are strong in numbers.

2. It is true the young are strong in passions, in impetuous desires, in appetites, and in aspirations, which have yet to be freed from too exuberant growth. But is it not good to see this fresh life?

3. Yes, the young are strong in hope, in trust in Gods future, putting the Janus face of the new year to soften the sombre effect of the countenance of the old year, bidding us listen for the music which is soon to wake in the woodland, on the hillside, and by the streams. And this we need. But this freshness of spirit is only to be cherished as David cherished it--at the fountains of God. Hence the pertinency of St. Johns words, And the Word of God abideth in you, and ye have overcome the wicked one. This is the crowning strength of humanity, and no demon can possess the soul while the Word of God abideth in it. In our judgment of the young, we forget what an age of stimulation this is--what a hot house it is to the plants that otherwise might unfold more perfectly and enduringly, and we charge upon human nature what only belongs to the exciting influence of the steam engine and the telegraph. The fact is, all ages are linked together, and the truest strength of the young is derived from a vital connection with the past. Thou hast been our dwelling place in all generations! (C. A. Bartol.)

Working power

I like the teaching of an elder philosopher, defining power to be that in a cause by which it produces its effect. Power in possession, but not in exercise, is practically as weak as its opposite. To be strong, but inactive, strong for good, but to do nothing that blesses, is to be both weak and wicked. What is the advantage of having a force never harnessed to the weight it was made to draw?

I. What is personal power in this age?

1. The earliest type of personal power is the physical. The first heroes were Nimrods, mighty hunters. To them the lyre was struck, for them the feast smoked, on them beauty smiled. The elder Hercules was one who could rend oaks and strangle serpents. The modern has other labours, only symbolised by those of his prototypes.

2. The next type of personal power is that derived from birth, and blood, and place--patrician greatness. This sort of hero drives across the stage charioted, coroneted, tilled. He bears a name made illustrious by dead men. We still cherish some little portion of this feudal deference, and make way, with decent homage, for the well born. But this greatness is in our day only a shadowy effigy of its once ducal preeminence. Not the crown, but what it circles, is the question; not the emblazoned star, but what beats beneath it; not the fountain, but the redness of the blood that flows in the veins.

3. Next arose in history the type of personal power derived from wealth. The peers of this new order of nobility are ever of redoubtable force. And yet, let one of these gilded peers be a narrow-souled miser, how like a great blot lie his mansion and surroundings on the smiling landscape. Let him be a mean man, how everybody in his heart despises him, even those that fawn!

4. A loftier type of personal power than any we have named is the intellectual. As the soul is the true man, intellectual stature is real stature. The force of this power is far felt and permanent. But this power in its distinctive inheritance, as a lordship among men, is for the few. It cannot be universal. Its conditions are too exacting. It does not go down to the vitalities of character and breathe through all the channels of the heart the spirit of the daily life.

5. Moral power. Its seat is the moral nature, the conscience, and the heart. Its life is the central law prescribed by the supreme Moral Governor--the law of his own being--the force that sways Omnipotence--the law, the force of love. It is ever obedient to the right, just, unselfish. It goes forth in beneficence whenever and wherever it can, as a full fountain flows down, give it open channels. This is the power that more and more asserts supremacy in our day. The humblest mind, the lowliest place may wield this preeminent force. All that was good and vital in other and outlawed types of personal force is restored and immortalised in this. The intellect may be wedded to it. Herein is the clearest mental illumination. Love is light. Here, too, the golden ingots, the silver bars molten in this crucible of love, pour out their shining streams in farthest currency, and dust that perishes is transmuted into polished gems that burn as the stars forever and ever.

II. How, as individuals, may we possess this moral power, find ourselves clothed with it as a personal force, and by it lay hold of and bless our age?

1. The heart itself must be the home and court of this power. The individual heart must yield itself to the control of this truth, come loyally under the monarchy of this right, and pulse in every throb with love.

2. There must be personal purity and integrity in action. The law of unselfish living, enthroned in the heart, must extend its dominion over the life. The man must be seen walking with his conscience at his left hand, the Bible at his right, and God before him.

3. The ascendant law of unselfish devotion to the good of beings must assert itself also, to be puissant, in forms of self-denial--a cutting off of self-indulgencies, a careful personal abstinence from all that may be harmful to our fellows.

4. This power grows and becomes effective by being employed. It must declare itself in action. He who loves will do what love prompts and what love can.

5. As to the particular ways in which this personal force will attach itself to human interests and live in their histories, we may say the circumstances and opportunities of every man alone can give the definite and detailed answer. But these ways are all the ways possible to the man. It will go forth into the vineyard to see what needs to be done, and ask the Master for employment.

III. Can any man inaugurate for himself such a life and history, and pour himself out upon it as the normal habitude of his soul and not be felt? Can such a life fail to take hold of the age? Can this power work, and not tell controllingly and abidingly upon individual interests and issues--the making and shaping of character and the advancement of the unseen Kingdom of God? (A. L. Stone.)

Young men in cities

Dangers attend every comer into this life, by whatever door he enters. All places will have their trials and burdens; but all places are not alike dangerous. The chances of health and worthy manhood are far greater to one born and reared in the country than to one born and reared in a city. If we could choose, we would delay the coming of men to cities from the country till their frames were consolidated, till their habits were formed; but that cannot be. We must seek to make the best of what is. Consider the influx of young men to our cities, and the causes of it. In the first place, there is an imperative demand for vast numbers of young men to carry forward all the processes of society that is so active and so intense in cities. Business of every kind needs them. Where, however, there is a real need there will always be an exaggerated conception in the country, which will induce a rush to the city out of proportion to the real want, making young men too plentiful, and therefore cheap. And it is a bad thing when men are cheap. Few conceive that, by a law of God as fundamental as the law of gravitation and as universal as human society, success in life is the equivalent of industry, knowledge, prudence, and perseverance, and not the result of chance. The exceptions are few and occasional in which it would be found to come from anything in the nature of real luck. Men go out to hunt their fortune; to fire it upon the wing; to take it as it runs through the forest. They mean to find it already made. They do not understand that they must make it themselves if they are to have it. This vision attracts multitudes, as by and by it will mock them. Besides these causes that draw hither so many more than are wanted of young men, there are more legitimate ones. The city has opportunities for some kinds of education that are not elsewhere to be found. It is a living encyclopaedia. It is a world in miniature. It touches human want on every side. I count as the greatest loss that the young can sustain in coming hither the loss of home, as I count as the greatest blessing which the young can enjoy to be that training which a good home affords. There was a time, in primitive periods, when the apprentice belonged to the employers family, when the merchant took to his own house his few clerks; but the change of business, and the multiplication of men in stores and shops, make this no longer possible, and young men find their places as best they can. Let us look at a few points of danger that develop under such circumstances in cities. First, of course, is the danger that society will lead the young man through kindness into dissipation and wasteful indulgences and pleasures, at the risk of destroying his morals, his health, and his industrious habits, and of soon setting him adrift from good society and sweeping him into that great flock where distress and death shoot all their bolts. The very qualities that most fit a man to be loved and to be useful are the very qualities that make him an easy prey to dissipation. I mean sympathy and yearning for companionship and warm heartedness. I must here specialise one of the dangers which beset the young. I mean the danger of drinking. This is a national vice. Passing from this, I mention some of the illusions that the young must go through. The first of all is that of setting up a wrong ideal and end of life: not manhood and its power; not conscience and purity; not truth and fidelity; not industry and contentment; but simple wealth, as if that carried all things. Now, aim as broadly and highly as you please at fortune, but remember that character is better than property. It is better because it brings with it that which property does not necessarily bring--influence and happiness. Next is the illusion in respect to the relation which exists between means and ends. Men charge the fault of their ill-success in life to society and to the envy and jealousy of rivals; whereas their failure is attributable to the fact that they have stumbled on the illusion that they could gain a prosperity, not by rendering an equivalent work, not by exercising skill, not by putting forth thought, not by adhering to moral fidelities, but by practising dexterities. There is but one other illusion that I shall mention, and that is the illusion that the young are too apt to fall into, of the incompatibility of a moral and religious course in life with worldly prosperity; as if the God that made and arranged the laws of political economy was not the same God that made and arranged the laws of morality and religion. Such are some of the dangers which beset the young that are filling our cities. What are some of the remedies that may be applied? There is not one royal remedy. From every side in human society we must address remedies to these conditions of temptation. There ought, first, to be inculcated a higher sense of the responsibility of those who employ the young, to watch for them and care for them. Then there should be a public sentiment formed--and Churches should assist in forming it--by which the young should more and more be released from the exactions of business, and should have time secured for their improvement. (H. W. Beecher.)

The hopefulness of youthful strength

We have here three reasons why John deems it a fitting thing that young men should be exhorted on the necessity of leading a life of love and light and unworldliness.

1. But why, to take the first reason, does John deem it a fitting thing to exhort young men to lead the life of love and light and unworldliness because they are strong? Wherein lies the fitness? Our answer is, because for one thing youthful strength gives boundless hope. Youth has endless faith in itself. Its ambitions are all, as yet, realisable. Its aspirations have not yet had their wings sullied or torn by rude world collisions in their ascent. Hope rules the life. Principle strong and vigorous, supported right and left by courage and hope and aspiration, can meet in something like equal battle the temptations of the world and of the inner life. The strength which is thus peculiar to young life gives good hope of victory in the spiritual battle. But this truth has clearly another side, and a very important one. The strength of youth may go forth in the lines of evil as well as of good. For in youth passion is wild and strong. Conscious strength is very ready to tempt to unprincipled action. And whether that youthful strength shall have an upward or downward tendency will depend very much, or rather altogether, on the guiding, controlling power at the centre of life. The same powder which, under powerful guidance, will split the rock and make its granite blocks accessible to man and available for his works of ornament and use, will, beyond that control, shatter in a moment, into wreck and ruin, ever the most enduring results of his toil. And even so the strength of the young man, which may well be rejoiced in, and from which so much may reasonably be expected, must, for safety and for fulfilment of promise, be under the control of a principle which works for righteousness.

2. Johns second reason for exhorting young men to live the Christian life is that the Word of God abideth in them. This being the case, then, the young mans powers, if he is to be really strong, must be under the controlling influence of the will of God, as that has been revealed in His law and specially in Christs life. Further, for real strength, this Word of God must abide in him. The Divine will must not simply alternate as a guiding power, with other and natural forces that are within him. For this would be tantamount to making the control useless or impossible. The engine driver must be an abiding presence in the front of the train from beginning to end of the journey--let passengers come and go as they list at the intermediate stations--if there is to be safety and final reaching of the desired goal. Do you still say, But how do I know what Gods will is? I answer, you know the commandments. Whatever makes for righteousness is in harmony with Gods will. Whatever is in the lines of love, and light, and truth, is also. The good, the beautiful, and the true, are of God. But, further, you have Christs life. Make it your study. Imitate it. It is a human life, with Gods Word abiding at its centre. Live His life and you will do Gods will.

3. The third reason why John exhorts young men to lead the life of love and light is that they have overcome the wicked one. This is really the reason to which the two preceding reasons lead up. This is really the result of the young strength put forth under Divine guidance. Human struggle can have no grander issue. And in order to victory here both things are needed--both the natural strength and enthusiasm of youth and the abiding Divine Word. It is in youth, in the fulness of manhoods young powers, that Satan ever makes the most determined assaults. And he also knows that if he can only then, as lifes work is being entered on, break down the power of the better nature, he has the defeated man almost to a certainty at his feet for the rest of his life. Of course with every man the contest with evil is, in a most important sense, life long. But the issues even of the end are often settled at the beginning. Hence the infinite importance of victory over the enemy in the dawn of life. Depend upon it, your safety is in fighting it out now. (Andrew Doak, M. A.)

Yoking manhoods strength and triumph

The most noticeable facts on historic page are young manhoods triumphs. Alexander passed into the shades when but thirty-three years old, yet he conquered the world. At twenty-seven Napoleon had executed his grand Italian campaign, had routed proud Austrias forces, had made himself recognised as the equal of Europes proudest monarch, and was hailed as the greatest general of the age. Caesar was a young man when he won the heart of Rome. As a young man Mozart held all Europe entranced by his symphonies.

I. What is young manhoods strength?

1. It is brawn, unweakened by wear and tear and abuse.

2. Nerve force, unshattered by strains of real life.

3. Mental force, untrammelled by false reasoning, depraved imaginings, disappointments, melancholy.

4. The operation of powers kept in balance, as a piece of well-adjusted machinery, properly lubricated with what has been prepared by the Mighty Contriver--joy, vigour, hope.

II. How to perpetuate young manhoods strength.

1. By moderation or temperance in all things.

2. A just Observance of the laws of health as laid down by men who have made the matter a subject of close study.

3. Proper mental food. As one thinks, so is the man.

4. Carefulness of habits and company.

5. Hearty espousal, Christianity in its true sense.

III. The obligations it entails on its possessors. The eyes of the world are on you, young men! You are the future hope of business, society, politics, country, and Church. (C. V. Waugh.)

A description of young men in Christ

Understand that the apostle is not writing here to any according to their bodily age; he is using human age as a metaphor for representing growth in the spiritual life. Grace is a matter of growth, and hence we have among us babes, young men, and fathers. It is honour enough to be in Christ, and certainly it is no small thing to be in spiritual things a man in the prime of life.

I. Their possession of strength. I have written unto you young men, because ye are strong.

1. These young men in grace are strong, first of all, in faith, according to that exhortation, Be strong! fear not! They know whom they have believed, and they are persuaded that He is able to keep that which they have committed to him.

2. This strength makes a man strong to endure. He is a sufferer, but mark how patient he is! He is a loser in business, and he has a hard task to earn his daily bread, but he never complains, he has learned in every state to be content. He is persecuted, but he is not distressed, he is not moved from the even tenor of his way.

3. This strength shows itself, next, in labouring for Christ. The young man in Christ is a great worker. He is up and at it according to his calling and ability.

4. So also are these young men strong to resist attack.

5. Furthermore, these young men are not only strong for resistance, but they are strong for attack. They carry the war into the enemys territory.

II. Their need of strength. Ye are strong, and ye have overcome the wicked one. Between the lines of the text I read the fact that young men who are strong must expect to be attacked. Every sinew in the arm of faith will have to be tested. There is a heavy burden for the strong shoulder, and a fierce fight for the trained hand. Why does Satan attack this class of men most? I reckon, first, because Satan is not always sure that the babes in grace are in grace, and therefore he does not always attack beginners; but when they are sufficiently developed to make him see who and what they are, then he arouses his wrath. Satan knows that young men in grace can do his kingdom great harm, and therefore he would fain slay them. You are strong to overthrow his kingdom, and therefore you need not marvel that he desires to overthrow you. I think it is right that young men should endure hardness, for else they might become proud. Full of strength, full of courage, full of patience, full of zeal, such men are ready enough to believe the wicked one when he whispers that they are perfect; and therefore trial is sent to keep them out of that grievous snare of the evil one. Besides, not only might this young man be a prey to pride, but he certainly would not bring the glory to God untried that he brings to Him when he overcomes temptation. Besides, it prepares them for future usefulness.

III. Their proof of strength. They have overcome the wicked one. They must be strong; for a man who can overcome the wicked one is no mean man of war. In what sense have these young men overcome the wicked one?

1. Well, first, in the fact that they have broken right away from his power. They were once his slaves, they are not so now.

2. Moreover, these young men have overcome the wicked one, not only in breaking away from his power and in driving him entirely out of possession so that he is no longer master, but they have overcome him in the very fact of their opposition to him. When a man resists Satan he is victorious over Satan in that very resistance.

3. But besides that, some of us who are young men in Christ have won many a victory over Satan. Have we not been fearfully tempted? But the mighty grace of God has come to the rescue, and we have not yielded.

4. Once more, in Christ Jesus we have entirely overcome the wicked one already; for the enemy we have to contend with is a vanquished foe--our Lord and Master met him and destroyed him. Ah, fiend, we who believe in Jesus shall defeat thee, for our Lord defeated thee! We are more than conquerors through Him that hath loved us.

IV. Their source of strength. The Word of God abideth in you. The Word of God--that is to say, we are to believe in the doctrines of Gods Word, and these will make us strong. What vigour they infuse into a man! The promises of Gods Word, too, what power they give a man! To get a hold of a shall and will in the time of trouble is a heavenly safeguard. My God will hear me. I will not fail thee nor forsake thee. Then mind the precepts, for a precept is often a sharp weapon against Satan. Remember how the Lord Jesus Christ struck Satan a killing blow by quoting a precept--It is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve. If the precept had not been handy, wherewith would the adversary have been rebuked? Every word of God is life to holiness and death to sin. Use the Word as your sword and shield: there is none like it. Now notice that John not only mentions the Word of God, but the Word of God in you. The inspired Word must be received into willing mind. How? The Book must he pleaded in the inmost heart, by the work of the Holy Ghost upon the mind. A man instructed in the Scriptures is like an armed knight, who, when he goes among the throng, inflicts many a wound, but suffers none, for he is locked up in steel. Yes, but that is not all; it is not the Word of God in you alone, it is the Word of God abideth in you. It is always there, it cannot be removed from you. If a man gets the Bible right into him he is all right then, because he is full, and there is no room for evil. (C. H. Spurgeon.)

Young men

I. There are a middle sort of Christians, who may be called young men.

1. From the fathers they differ--

(1) Because they are not so well settled in a heavenly frame of spirit.

(2) In that they have not so much superiority and command over their affections and passions as the fathers have.

(3) In that they are not so wise and experienced in the spiritual warfare, and therefore are often foiled, though they do also often overcome.

2. From the babes they differ--

(1) Because they have been longer engaged in the practice of godliness, and so they have a more serious consideration of their state and ways, that they may avoid sin and the occasions thereof.

(2) They are more diligent in the use of means. Their continual work is to subdue their passions and corrupt inclination, to weaken their rebellious desires and defeat temptations.

(3) They are more versed in the Word of God, though not skilful in the word of righteousness, as the fathers; yet not as unskilful as the babes (Heb_5:13).

II. The middle sorts of Christians or young men are most exposed to temptations and conflicts.

1. It is true of Christians young in grace; these especially are busied in fighting against the temptations of Satan and in resisting and sub duing their own unruly lusts.

2. The devil tempteth and molesteth the saints, in hope to recover the prey.

3. In regard to themselves and their own flesh, which is not as yet perfectly subdued to Christs discipline. The bullock at first yoking is most unruly; the fire at the first kindling casts forth much smoke (Rom_7:9).

III. That which is most eminent in this rank of Christians is strength.

1. The strength of the body; that is incident to young men naturally considered (Pro_20:29). But this is no great thing in a spiritual eye; for a bull or an ex may exceed us in this kind of strength (Psa_144:14); and a robust temper of body doth more often incline to sin than to virtue and grace.

2. The strength of the soul, which is the property of Christians, often spoken of in Scripture (Psa_138:3; Eph_3:6). This is the fruit of grace, for by nature we have it not (Rom_5:6). This spiritual strength serveth for three uses--

(1) To bear burdens with patience. A heavy burden requireth a sound back (Col_1:11).

(2) To perform duties with cheerfulness. That is a part of a Christians strength to be able to work hard as well as bear much (Php_4:13).

(3) To resist temptations with success. Our necessities are many, so must our strength be to fight as well as to work and bear.

IV. This strength they have because the Word of God abideth in them.

1. The precepts and doctrines of the Word abide in them (Psa_37:31). A lively sense of his duty is kept fresh upon his heart; and then, when they are tempted, they answer as the Rechabites, We dare not; our father commanded us otherwise (Jer_35:6).

2. The promises. These must abide in us for comfort against temptations, desertions, and afflictions (Job_22:22). In a time of wants and straits, how sweet is it to remember bow amply we are provided for in the covenant! (Psa_119:111). And in doubts and discouragements by reason of pressures and troubles (Psa_119:5).

3. The threatenings. Many lusts are strange and boisterous, and are deaf to all milder motives.

V. Those that have the Word of God abiding in them overcome the wicked one.

1. The adversary, the wicked one. As God is the holy One, so the devil is called the wicked one.

2. What is the victory? for the apostle speaketh of it as a thing past, Ye have overcome.

(1) The devil is an enemy, with whom we cannot make peace, but must fight against him till we overcome. So that here it cometh to a point, either we must perish or conquer.

(2) There is hope of this victory. Whilst we keep up the fight our striving is a degree of conquest (Jam_4:8).

(3) There are great preparations for a victory. The devil is a conquered adversary (Col_2:15), a disarmed enemy (Heb_2:14).

(4) Final conquest is sure. (T. Manton, D. D.)

Manly Christianity

Canon McCormick, speaking on manly Christianity, said--

1. That it was of grace and not of nature. It was the grace of God that changed a mans heart and freed his conscience from the burden of sin.

2. It appealed to the judgment. We do not accept Christianity blindly. Ours is a reasonable religion. There is no philosophy in the world equal to the philosophy to be found in the writings of Paul.

3. It touches the affections. The intellect is nothing without the heart. A religion that consists only of thought will never help suffering humanity. Manly Christianity exhibits the tenderest pity, sympathy, and love--it deals with the sorrows and weaknesses and failures of mankind.

4. It does not neglect the body. The body is sacred because Christ became man. Have high ideas about your bodies; if you are Christians you will, for you will know that the body is part of the temple of the Holy Ghost.

5. It takes care to cultivate the mind. There is no book so fascinating as the Bible. It helps a man to do his duty in life as no other book can.

6. It elevates the character. In the service of the Lord Jesus Christ there is the greatest and truest liberty.

The Word of God the guide of youth

Gods own Word, and especially His record concerning Jesus, dwelling in your inmost heart. This is the helm by which alone your course through life will be safely steered. It matters little to a steamship how powerful her engines may be if she have no rudder. The stronger the engines, the more needed the helm. The greater our strength, the greater our need of guidance. The boat race is sometimes won, not through superior strength, but through superior steering; and many a young man has failed in life, not so much for want of strength as for want of good steering. Let the Word of God abide in you, and you will be led aright. (J. T. Davidson, D. D.)

Little children, because ye have known the Father--

The childhood of grace

1. They differ from the Fathers in two things--

(1) The object known.

(2) The degree of knowledge.

(a) The object is diversified, Him that was from the beginning, and the Father. Nothing more needful for children than to have a father, to whom they may repair in all their wants and who may take care for them; accordingly they own God as a Father.

(b) The act, You have known the Father. This knowledge is an initial knowledge; the act of knowledge is attributed to the fathers and the little children, but yet there is a difference in the degree.

(i) Little children have but a taste of Gods fatherly love (1Pe_2:3). The fathers had a longer experience, by which they are more confirmed in the sense of their adoption (chap. 3:1).

(ii) These little children know God as a father, because they have never yet been put upon occasions to question His love; but when they are tried with afflictions or temptations they are filled with doubts and fears.

2. They differ from the young men in Christ. These differ from the young men partly because they are inexperienced, and so are guilty of many oversights, are more easily deceived by Satan and his instruments (Eph_4:14), and partly because they are ignorant of the power of corruption (1Pe_1:14). Weaknesses and infirmities are most rife then. And partly because they do not understand their duty in their first entrance upon their Christian course so well as they do afterwards, and therefore either cleave to things out of blind zeal or else condemn them out of rashness and indiscretion (Rom_14:1). They are easily carried away with a vain show, and either allow or condemn things without due warrant. And partly because they are not so strong as the young men, nor so full of spiritual confidence, but are full of fears, as little children are easily frightened with anything. Their faith being little, doubts arise and fears prevail (Mat_6:30).

3. We must distinguish these from the carnal or the temporary; for though they be not so heavenly so prudent, so strong as the more grown Christians, yet there is a clear distinction between them and the unconverted.

(1) They have the common spirit of all Christians. Gods favour is all in all to them, insomuch as they cannot be satisfied without it (Psa_4:6-7).

(2) Though their main care be about getting off the guilt of sin for the present, yet there is an unfeigned purpose that they may not in the smallest matters offend God, but to the uttermost of their knowledge they are careful to perform their duty.

(3) These weak Christians do or should remember that God will not always bear with their weaknesses. They must grow more solid and prudent, more settled into an heavenly frame and temper (1Th_4:1).

(4) Their knowledge of God as a father differeth from that knowledge which temporaries have, because it is an active and operative knowledge. Gods being a father implieth both duty and privilege, and none know Him aright but those that perform the duties of children and depend upon Him for the privileges of children.

(a) This knowledge implieth the performance of the duties of children, which are to love, please, and honour their father (Mal_1:6).

(b) There are the privileges of children, and this knowing of the Father implieth trust and dependence (Psa_9:10). Doctrine: That even the lowest sort of Christians do know God as a father.

I. God standeth in the relation of a father to His people.

1. By creation. He gave being to all things, but to man and angels reason. To establish the relation of a father there must be communication of life and likeness.

2. More especially there is a particular sort of men to whom God is a father in Christ, and they are His children. This title is not by nature, but by grace (Joh_1:12).

(1) It importeth great privilege to us. Great benefits accrue to us thereby.

(a) The gift of the Holy Ghost.

(b) We have a blessed and excellent inheritance to look for here; all the children are heirs and joint heirs with Christ (Rom_8:17).

(c) In all His dealings for the present God retaineth fatherly affection to us, pitying our miseries and pardoning our failings (Psa_103:13).

(2) It calleth for great duty at our hands, conformity and likeness to Him in all Divine perfections.

(a) In holiness and purity (1Pe_1:15).

(b) In ready obedience to His laws. In one place we read, dear children (Eph_5:1), in another, obedient children (1Pe_1:14).

(c) Subjection and humble submission to His correction (Heb_12:5-10).

II. The lowest sort of Christians do know God in the relation of a father

1. Christ hath taught all His disciples to say, Our Father (Mat_6:9).

2. Adoption is one of the first privileges. As soon as a man owneth Christ he is adopted into Gods family (Joh_1:12).

3. It is Gods covenant. He hath promised that all His shall know Him, from the least to the greatest (Heb_8:11). (T. Manton, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Jn 2:13. Here he distributes the whole body of Christians into three classes, according to their different standings in the faith, and their proficiency in Christian knowledge and holiness; namely, fathers, young men, and young children. The fathers were the most ancient believers, who had made the greatest progress in the knowledge, experience, and practice of true religion. Young men were those in the greatest vigour of the spiritual life, and who were considered by the apostle as soldiers fighting under Christ against the powers of darkness. Little or young children were the newly converted, who, being under instruction, were called in the first age catechumens. Fathers, ye have known him that is from the beginning — You have attained to a more perfect and intimate acquaintance with the Ancient of Days, (Dan 7:9,) the eternal God, than others, though true believers, and with Christ, who is from the beginning, 1Jn 1:1; and therefore you should more diligently keep his commandments, (1Jn 2:3-4,) and this particularly of loving one another. Instead of, Ye have known him, who is from the beginning, Macknight reads, Ye have known him from the beginning, and paraphrases the clause thus: “Old Christians, I write to you what follows, (1Jn 2:15,) because you have known Christ, his doctrine, and precepts, and manner of life, from the beginning, and must know that what I am going to write is his precept.” I write unto you, young men — Who are in the flower of your spiritual age, and are strong in grace, vigorous Christians, 1Jn 2:14; because ye have already overcome the wicked one — Have resisted his strongest temptations to apostacy; or, more at large, you have manifested your spiritual strength in your conflicts with, and conquests over the devil, and his associates, the world and the flesh; and therefore take heed you be not hereafter foiled by them. I write the same precept unto you, young children — Or new converts; of short standing in grace, and of little knowledge, strength and experience in divine things; because ye have known the Father — As your Father, (though ye have not yet overcome,) by the Spirit witnessing with your spirits that you are the children of God. In other words, As children in the first place learn to know their parents, so you have attained to some saving knowledge of God your heavenly Father, and of his willingness and power to support and strengthen you, and therefore you must take care to conduct yourselves at all times as his loving and obedient children.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1Jn 2:13. Ὅτι, because) Thus three times: comp. 1Jn 2:12; 1Pe 5:12, where the sense of because is explained by an accusative with an infinitive, which is more clear. He proposes three subjects, and will shortly treat of them; and he here represents [gives at once] the summaries of those subjects, of which he is about to treat.—ἐγνώκατε, ye have known) a heavenly Father, in preference to fathers of flesh.—τὸν Πατέρα, the Father) and so all things, 1Jn 2:20.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Jn 2:13 . He now subdivides τεκνία into ποτέρες , i.e. , mature believers with a long and ever-deepening ( ἐγνώκατε ) experience behind them, and νεανίσκοι , who, though ἡ ἐπιθυμία τῆς σαρκός is strong within them, have conquered the Evil One by the aids of grace an evidence of the reality of their interest in Christ. ἀπʼ ἀρχῆς . as in 1Jn 1:1 . The ancient interpreters took τεκνία , πατέρες , νεανίσκοι as a threefold classification, according to age (Aug., Athan.) or according to Christian experience, κατὰ τὸν ἔσω ἄνθρωπον (Euth. Zig.); but the order would then be either τεκνία , νεανίσκοι , πατέρες or πατέρες , νεανίσκοι , τεκνία . According to the variant γράφω ὑμῖν , παιδία , τεκνία is a general appellation subdivided into πατέρες , νεανίσκοι , παιδία . 1Jn 2:14 should begin with ἔγραψα ὑμῖν , παιδία . The aor. ἔγραψα is most simply and reasonably explained as a reference to the Apostle’s Gospel (see Introd. p. 154). Having assured them of his present conviction of the sincerity of their faith, he now goes on to assure them that he had entertained a like opinion when he wrote the Gospel for their instruction. His tone is much like that of 2Pe 1:12 . Other explanations: (1) The reference is to a former epistle ( cf. 3Jn 1:9 ) a gratuitous and unnecessary hypothesis. (2) The Apostle resumes after a pause whether in composition or in thought, and reiterates what he “has written”. (3) An emphatic form of expression, like “we decree and have decreed”. (4) Calvin, reading γράφω ὑμῖν , παιδία , regards πατέρες … πονηρόν as an interpolation. This is to cut the knot instead of untying it. παιδία , a general appellation for all the Apostle’s readers, practically identical with τεκνία . Strictly τεκνία carries the idea of relationship by birth-regeneration; cf. Aug.: “ Quia remittuntur vobis peccata per nomen ejus , et regeneramini in novam vitam, ideo filii”. παιδία , on the other hand, are merely “children,” pueri (Aug.), infantes (Vulg.), and the distinction is ὅτι ἐγνώκατε τὸν Πατέρα . All men are children of God, believers are children who “have got to know the Father’

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

13. For γράφω with παιδία ([481]) read ἔγραψα ([482][483][484][485][486]).

[481] 9th century. All three Epistles.

[482] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.

[483] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.

[484] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.

[485] 5th century. A palimpsest: the original writing has been partially rubbed out and the works of Ephraem the Syrian have been written over it. In the National Library at Paris. Part of the First and Third Epistles; 1Jn 1:1 to 1Jn 4:2; 3Jn 1:3-14. Of the whole N.T. the only Books entirely missing are 2 John and 2 Thessalonians.

[486] 9th century. A palimpsest. All three Epistles excepting 1Jn 3:19 to 1Jn 5:1. There is a facsimile of a portion in Hammond’s Outlines of Textual Criticism showing the late leaning uncial letters of the 9th century (Act 4:10-15), with cursives of the 13th (Heb 7:17-25) written over them.

13. πατέρες. The older men among his readers: comp. Jdg 17:10; Jdg 18:19; 2Ki 2:12; 2Ki 6:21; 2Ki 13:14. The address stands alone in N.T. The nearest approaches to it are Eph 6:4 and Col 3:21, where the actual fathers of children are addressed. Comp. Tit 2:1-8, where S. Paul in like manner gives directions as to the exhortations suitable for Christians of different ages. ἐγνώκατε. Ye know: ‘ye have come to know’ and therefore ‘ye know,’ as in 1Jn 2:3. The knowledge possessed by the old is fitly expressed by a word which signifies the result of progressive experience. τὸν ἀπ ̓ ἀρχῆς means Christ, not the Father, as is plain from the opening words of the Epistle. By the knowledge of Christ which these older Christians had gradually acquired is certainly not meant the having seen Him in the flesh. Very few, if any, of S. John’s readers could have done that. And if they had, the Apostle would not have attached any moral or spiritual value to the fact (2Co 5:16-17). Besides which, in order to express this we should require ‘ye have seen Jesus our Lord’ (1Co 9:1) rather than ‘ye have come to know Him that was from the beginning.’ On ἀπ ̓ ἀρχῆς see on 1Jn 1:1.

νεανίσκοι. The younger half of his readers; men in the prime, or not yet in the prime of life: adolescentes, juvenes. For νενικήκατε comp. Joh 16:33. Throughout both Epistle and Gospel S. John regards eternal life as a prize already won by the believer (Joh 3:36; Joh 5:24; Joh 6:47; Joh 6:54; Joh 17:3): the contest is not to gain, but to retain. These three perfects, ἀφέωνται, ἐγνώκατε, νενικήκατε, once more express the abiding result of past action (1Jn 1:1-2; 1Jn 1:5; 1Jn 1:10). He bases his appeals to the young on the victory which their strength has won, just as he bases his appeals to the aged on the knowledge which their experience has gained, and his appeals to all on the forgiveness which they have all received. There is the confidence of victory in all S. John’s writings.

τὸν πονηρόν. It is important to have a uniform rendering for πονηρός, respecting which there has been so much controversy with regard to the last petition in the Lord’s Prayer. The A.V., following earlier Versions, wavers between ‘wicked’ and ‘evil,’ even in the same verse (1Jn 3:12). ‘Evil’ is to be preferred throughout. Almost all are agreed that the evil one here means the devil, although the Genevan Version has ‘the evil man,’ as in Mat 12:35. Wiclif, Tyndale, and Cranmer supply neither ‘man’ nor ‘one,’ but write ‘the wicked’ or ‘that wicked.’ ‘The wicked’ in English would inevitably be understood as plural. For this name for Satan comp. 1Jn 5:18; Mat 13:19 and also 1Jn 3:12; 1Jn 5:19; Joh 17:15; Eph 6:16. In these last four passages the gender, though probably masculine, may, as in Mat 6:13, possibly be neuter. S. John elsewhere speaks of the evil one as ὁ διάβολος (1Jn 3:8; 1Jn 3:10; Joh 8:44; Joh 13:2), ὁ Σατανᾶς (Joh 13:27), ὁ ἄρχων τοῦ κόσμου τούτου (Joh 12:31; Joh 16:11), ὁ τοῦ κόσμου ἄρχων (Joh 14:30), ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν (Rev 12:10), ὁ ὄφις ὁ ἀρχαῖος, ὁ καλούμενος Διάβολος καὶ ὁ Σατανᾶς (Rev 12:9: comp. Rev 20:2), ὁ δράκων (Rev 12:7-8; Rev 13:2; Rev 16:13; Rev 20:2).

ἔγραψα ὑμῖν, παιδία. All the chief MSS., confirmed by the Versions, give ἔγραψα and not γράφω here. The latter reading probably arose from interpreting παιδία as a subdivision of τεκνία, co-ordinate with πατέρες and νεανίσκοι. Beyond reasonable doubt παιδία is coextensive with τεκνία and includes all his readers. The two words should, however, be distinguished in translation. Keeping ‘little children’ for τεκνία, we may render παιδία little ones. The Vulgate has filioli for τεκνία and here has infantes for παιδία, but inconsistently has filioli in 1Jn 2:18. Augustine has pueri for παιδία. Τεκνία implies both juniority and relationship; παιδία implies the former only. Both are terms of affection. Ἐγνώκατε, as in 1Jn 2:3; 1Jn 2:13, ye know. In 1Jn 2:12 the Apostle attributes to them the possession of spiritual peace through the remission of sins: here he attributes to them the possession of spiritual truth through knowledge of the Father. This knowledge they had acquired specially through S. John’s Gospel, in which the Fatherhood of God is a most prominent doctrine. In the fourth Gospel God is called the Father twice as frequently as in all three Synoptics: the numbers are about as follows; S. Matthew 40 times, S. Mark 5, S. Luke 17, S. John 126. While the addresses to his children as a whole and to the younger section of them vary, the two addresses to the fathers are the same, excepting the change of tense. Their spiritual experience is practically complete and cannot be better summed up than by the knowledge of the Incarnate Word. The Vulgate both Old and New omits the second address to the ‘fathers’: but Augustine and Bede have it.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Fathers. Indicating age and authority.

Have known [εγνωκατε] Rev., correctly, ye know. Knowledge is the characteristic of fathers; knowledge as the fruit of experience. Ye have perceived, therefore ye know.

Have overcome [νενικηκατε] . Compare Joh 16:33. The image is characteristic of Revelation and First Epistle. See Rev 2:7, 11, 17, 26; Rev 12:11; Rev 21:7; 1Jo 2:14; 1Jo 4:4; 1Jo 5:4, 5.

The evil one [τον πονηρον] . See on wickedness, Mr 7:22; evils, Luk 3:19; evil spirits, Luk 7:21. The prince of darkness is styled by John oJ diabolov the false accuser (Joh 8:44; Joh 13:2; 1Jo 3:8, 10. See on Mt 4:1) : oJ Satanav Satan, the adversary (Joh 13:27; compare oJ kathgwr the accuser, properly, in court, Rev 12:10) : oJ ponhrov the evil one (Joh 17:15; 1Jo 2:13, 14; 1Jo 3:12; 1Jo 5:18, 19) : oJ arcwn tou kosmou toutou 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 [εγραψα] . Or, strictly, I wrote. Compare I write (vv. 12, 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 [παιδια] . Compare teknia little children (ver. 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 [εγνωκατε] . Rev., correctly, ye known.

The Father. In His rightful authority, as a Father over little children.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

He showeth that this doctrine agreeth to all ages, and first of all speaking to old men, he showeth that Christ and his doctrine are passing ancient, and therefore they be delighted with old things, nothing ought to be more acceptable unto them.

Finally, he showeth to children, that true Father, from whom they have to look for all good things, is set forth unto them in the Gospel.

He advertiseth young men, if they be desirous to show their strength that they have a most glorious combat set here before them, to wit, Satan the worst enemies, who must be overcome: willing them to be as sure of the victory as if they had already gotten it.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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, 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 1Jo 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13 I write unto you, fathers He comes now to enumerate different ages, that he might shew that what he taught was suitable to every one of them. For a general address sometimes produces less effect; yea, such is our perversity, that few think that what is addressed to all belongs to them. The old for the most part excuse themselves, because they have exceeded the age of learning; children refuse to learn, as they are not yet old enough; men of middle age do not attend, because they are occupied with other pursuits. Lest, then, any should exempt themselves, he accommodates the Gospel to all. And he mentions three ages, the most common division of human life. Hence also, the Lacedemonian chorus had three orders; the first sang, “What ye are we shall be;” the last, “What ye are we have been;” and the middle, “We are what one of you have been and the other will be.” Into these three degrees John divides human life.

He, indeed, begins with the old, and says that the Gospel is suitable to them, because they learnt from it to know the eternal Son of God. Moroseness is the character of the old, but they become especially unteachable, because they measure wisdom by the number of years. Besides, Horace in his Art of Poetry, has justly noticed this fault in them, that they praise the time of their youth and reject whatever is differently done or said. This evil John wisely removes, when he reminds us that the Gospel contains not only a knowledge that is ancient, but what also leads us to the very eternity of God. It hence follows that there is nothing here which they can dislike. He says that Christ was from the beginning; I refer this to his Divine presence, as being co-eternal with the Father, as well as to his power, of which the Apostle speaks in Hebrews, that he was yesterday what he is today; as though he had said,

“If antiquity delights you, ye have Christ, who is superior to all antiquity; therefore his disciples ought not to be ashamed of him who includes all ages in Himself.” (Hebrews 13:8)

We must, at the same time, notice what that religion is which is really ancient, even that which is founded on Christ, for otherwise it will be of no avail, however long it may have existed, if it derives its origin from error.

I write unto you, young men Though it be a diminutive word, νεανίσκοι, yet there is no doubt but that he directs his word to all who were in the flower of their age. We also know that those of that age are so addicted to the vain cares of the world, that they think but little of the kingdom of God; for the rigor of their minds and the strength of their bodies in a manner inebriate them. Hence the Apostle reminds them where true strength is, that they might no more exult as usual in the flesh. Ye are strong, he says, because ye have overcome Satan. The copulative here is to be rendered causatively. And, doubtless, that strength is what we ought to seek, even that which is spiritual. At the same time he intimates that it is not had otherwise than from Christ, for he mentions the blessings which we receive through the Gospel. He says that they had conquered who were as yet engaged in the contest; but our condition is far otherwise than that of those who fight under the banners of men, for war is doubtful to them and the issue is uncertain; but we are conquerors before we engage with the enemy, for our head Christ has once for all conquered for us the whole world.

I write unto you, young children They needed another direction. That the Gospel is well adapted to young children the Apostle concludes, because they find there the Father. We now see how diabolical is the tyranny of the Pope, which drives away by threats all ages from the doctrine of the Gospel, while the Spirit of God so carefully addresses them all.

But these things which the Apostle makes particular, are also general; for we should wholly fall off into vanity, except our infirmity were sustained by the eternal truth of God. There is nothing in us but what is frail and fading, except the power of Christ dwells in us. We are all like orphans until we attain the grace of adoption by the Gospel. Hence, what he declares respecting young children is also true as to the old. But yet his object was to apply to each what was most especially necessary for them, that he might shew that they all without exception stood in need of the doctrine of the Gospel. The particle ὅτι is explained in two ways, but the meaning I have given to it is the best, and agrees better with the context.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

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, "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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father.

Ver. 13. Him that is from the beginning] The Ancient of days. Old men love to speak of ancient things. These are ancient things, 1Ch 4:22. You know him with a knowledge of acquaintance; you have had much familiarity and intercourse with him, you are not far from knowing even as also you are known, 1Co 13:12. To this pitch of perfection all God’s people must aspire, as all men do follow after old age.

Because ye have overcome the wicked one] "The glory of young men is their strength," Pro 20:29. The Hebrew word there rendered young men, signifieth choice men, sc. for military employments; neither can they better show their valour than by resisting the devil, that he may flee from them. Weak grace may evidence pardon of sin; but it is strong grace that can overcome the temptations of Satan.

Because ye have known the Father] We say, He is a wise child that knows his father (and the Greeks have a proverb to the same purpose, Hom. Od.); but God hath no child so young that more or less knoweth him not. The bastardly brood of Rome are all for their mother.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Unto fathers, because to such belong much experience, and the knowledge of ancient things, he ascribeth the knowledge of

him who is the Ancient of days, from the beginning, and than whom none is more ancient, and whom they should be supposed so well to know by their long continued course in religion, as fully to understand his good and acceptable will, what would be pleasing and what displeasing to him.

I write unto you, young men, because ye have overcome the wicked one: to such as were in the flower of their strength and age in Christianity, he attributeth victory; to whom therefore it would be inglorious to slur the honour of that noble conquest they had gained over

the wicked one, the god of this world, as he is elsewhere called, 2Co 4:4, by suffering themselves again to be entangled in its snares and bands. His method is, we see, to place this order of Christians last, as a middle state, which he would have us conceive afterwards to be interposed between the other two; which method we find he observes in going over them again the second time.

I write unto you, little children, because ye have known the Father: he again first begins with his little children, whom he now bespeaks by another compellation in the Greek, (before τεκνια, now παιδια), importing no material difference, except this latter signify more capacity of instruction; and he now also gives them another character, which implies so much, that he not only considers them as the passive subjects of a privilege, remission of sins, which they were capable of in the first moment of their being born into the Christian state, (as the word τεκνια, above, seems to intimate), but as being able to use their understanding, and consider whose children they were,

because ye have known the Father; before said also of the eldest sort of Christians; but he is there mentioned by a description more suitable to their more aged state; and therefore the knowledge ascribed to the one, and to the other, though the same in kind, must, in respect of degrees, be accommodately understood.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Because ye know (literally, have come to know, as in verses 3, 4) him that is from the beginning ton ajp ajrchv. The context respecting Christ"s Name and o hn ajp ajrchv (1Jn_1:1) show that the Word and not the Father is meant. A more perfect knowledge of Jesus as the Eternal Word, and no mere aeon or emanation from the Deity, is the special prerogative of the aged Christian; and such are fit recipients of the ajggelia of the apostle. No less fit, but for a different reason, are the younger among his readers. To fight is the lot of the young soldier; and a victorious warfare against Satan is the distinction of youthful Christians. They have got the better of that evil one in whose power the whole world (1Jn_3:12 1Jn_5:18, 1Jn_5:19; Joh_12:31 Joh_14:30 Joh_16:11) Not that the warfare is over, but that it is henceforth warfare with a defeated enemy. Hence they also have a right to share in the apostolic message. I wrote (or, have written) to you, children, because ye know (or, have come to know) the Father. The reading e]graya must be preferred to grafw, on overwhelming evidence, both external and internal. The second triplet begins here, and this sentence should have been given to verse 14. It is difficult to determine what is meant by the change from teknia to paisia. Teknia occurs once with mou (verse 1), and six times without mou in the Epistle, and once in the Gospel, (Joh_13:33) the probablesource of this form of address. Paidia occurs in verse 18 (see note) anda Joh_21:5, and nowhere else in the New Testament as a form of address. Probably both words are applied to the whole of St. John"s readers. Some would limit paidi to actual children; but in that case we should expect a different order children, young men, fathers; or fathers, young men, children. These "children" know the Father to whom they have been reconciled by forgiveness of sins; they have become his adopted sons through the Name of his own Son (verse 12).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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," 1 John ii, 14. "I have written to you, young men," 1 John ii, 14-17. "I have written to you, little children," 1 John ii, 18-27. Having finished his address to each, he returns to all together, whom he again terms, (as 1 John ii, 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."

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

little children

The little ones of the family; (See Scofield "1Jn 2:28").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

13. I write unto you, fathers. These father have known him. Not known Christ in the flesh but have walked with him long and realized his presence. Young men. The special excellence of these Christian young men is that they have overcome the temptations of the evil one. Little children. These have known the Father, and can say, “Our Father who art in heaven.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13.] I write to you, fathers, because ye know Him that was (cf. ὃ ἦν ἀπʼ ἀρχῆς, χῆς, ch. 1:1) from the beginning (i. e. in St. John’s usage of speech, Christ; see ch. 1:1 and notes). I write to you, young men,because ye have conquered the wicked one (the proper attribute of youth is, to carry on the active parts of life: if soldiers, to be engaged in all active service: that of age, to contemplate, and arrive at sound and matured knowledge. The latter have conquered as well, but the burden and heat of their struggle is past: “viribus fortibus et robustis tribuitur supra fortissimum et robustissimum victoria.” Carpzov. The πονηρός is he in whom, in whose power, the whole world lieth, ch. 5:19, Joh 12:31, Joh 14:30, Joh 16:11: the διάβολος, who deceives from the beginning, Joh 8:44, ch. 3:8, 10, 12: whose works Christ came into the world to destroy, ch. 3:8. He is conquered once and for all, by those who have passed from darkness to light, and from the power of Satan to God, to communion with the Father and the Son, ch. 5:18. Whatever conflict remains for them afterwards, is with a baffled and conquered enemy: is a τηρεῖν αὐτοὺς (ἐκ τοῦ πονηροῦ), ch. 5:18, which τηρεῖν (see note there), owing to their whole life being led in communion with the Father and Son, is a τηρεῖσθαι, Joh 17:15).

He now repeats (see above) the three classes, but with some variations and additions in his reasons for writing to each, and with the aor. ἔγραψα instead of the present γράφω. In seeking a reason for this change of tense, we have a choice between several views of Commentators. These are rather complicated by the fact that many of them read γράφω in the fourth place, against almost all authority. Of those, some, as Calvin, have been fairly baffled by the two aorists following the four presents, and have imagined ver. 14 to be interpolated: “Quanquam fieri potest ut Joannes ipse sententiam de adolescentibus augendi causa secunde inseruerit (illic enim addit fortes esse, quod non prius dixerat), librarii autem temere numerum implere voluerint.” Of the rest, some (Storr, Lange, Baumg.-Crus., Schött.) think that the allusion is to St. John’s Gospel: others, as Michaelis, to a former epistle; by far the greater part however agree rightly that this Epistle must be meant by both: see Gal 6:11, Phm 1:19, Phm 1:21; our vv. 21, 26; ch. 5:13. Still, there is a wide difference in giving each tense a distinct reference. Bengel holds them to import much the same: “a scribo transit ad scripsi: non temere: scilicet verbo scribendi ex præsenti in præteritum transposito immisit commonitionem firmissimam:” and so Sander, and in the main Neander: “as John has said ‘I write to you,’ so now he takes up again and sums up that which he has written, saying, ‘I have written to you:’ q. d., it stands fast: I have nothing more to say: this you must regard as my permanent testimony.” And Paulus, comparing the formula “we decree and have decreed.” But as Huther remarks, this view presupposes the false rendering of ὅτι by “that.” Lücke, after Rickli, with much ingenuity tries to fix ἔγραψα on the preceding portion of the Epistle, keeping γράφω for the following. And in so doing, he fancies he sees a correspondence, in what has preceded and in what follows, with these addresses to different classes of hearers: e. g., in ch. 1:5-7, and 2:15-17, with ἀφέωνται αἱ ἁμ.: in 1:8-2:2, and 2:18-27, with ὅτι ἐγνώκατε …: in 2:3-11, and 2:28-3:22, with ὅτι νενικήκατε … But no such correspondence really subsists: and Lücke himself subsequently gave up this view:—see note in Bertheau’s edn. of Lücke, p. 265. De Wette and Brückner, with whom Huther agrees, believe γράφω to refer to the immediate act of writing, going on at the moment: ἔγραψα, to what has preceded this point: so that the former refers more to the whole Epistle, the latter to the contents of what has gone before. Düsterdieck disapproves this, and, following Beza, refers both γράφω and ἔγραψα to the whole Epistle: the former to the Apostle’s immediate act of writing, the latter to the readers’ act of reading when complete. In deciding between these two last views, we must bear in mind the epistolary use of the aor. ἔγραψα, according to which it refers, never, that I am aware, when thus used absolutely, to a previous portion of the Epistle, but always to the whole: which circumstance would seem to rule the meaning here, and to determine for Beza and Düsterdieck. And no objection lies against their view, as Huther urges, from the change of persons to be supplied (see above): the supply may just as well be thus made, understanding the reference both times to be to the Apostle himself: “I write (γράφω), now that I am writing:” “I wrote (ἔγραψα), when I wrote.” I wrote to you, children (by παιδία all the readers are meant: see above), because ye know the Father (the very word παιδία reminds of πατήρ: and the relation is close, between this and that which is said before, that their sins are forgiven for Christ’s name’s sake. They are received thus by adoption into God’s family, and He is become their reconciled Father, as He is the Father of Him through whom they have received their adoption: and one of the first evidences of dawning intelligence in a child is the recognition of its father. But this knowledge of the Father does not precede, nay, it presupposes, communion with the Son: for none knoweth the Father but the Son, and he to whom the Son will reveal Him, Mat 11:27). I wrote to you, fathers, because ye know Him that was from the beginning (verbatim as before: to shew perhaps in strong light the great truth of Joh 17:3, that the whole sum of Christian ripeness and experience is, this knowledge of σὲ τὸν μόνον ἀληθινὸν θεόν, καὶ ὃν ἀπέστειλας Ἰησοῦν χριστόν. Bengel gives another reason: “Hoc comma ex versu præcedente, non additis pluribus verbis, repetit propositioni tractationem æque brevem subjungens, et modestia ad patres utens, quibus non opus erat multa scribi”). I wrote to you, young men, because ye are strong (Ovid, Met. xv. 208, “Transit in æstatem post ver robustior annus, Fitque valens juvenis, neque enim robustior ætas Ulla.” Wetst. ἰσχυρός, strong in fight: so in ref. Heb., Luk 11:21 ), and the word of God abideth in you (i. e. the whole announcement of the good news of the gospel in Christ has found entrance into your hearts and an abiding place there, and there dwells and works. The copulæ may be supplied as Grot., “Illud prius καί valet hic quia, alterum καί positum est pro ob id. … Fortes jam estis, non vestris viribus, verum ideo quod verbum illud Dei, profectum a Christo, est in vobis: inde vobis robur tantum obtigit, ut et mundi hujus principem vinceretis”), and ye have oonquered the wicked one (see above).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. πατέρες] The word is more naturally taken as referring to actual age than to length of Christian experience. “The knowledge which comes of long experience is the characteristic endowment of mature years.” But the τὸν ἀπʼ ἀρχῆς shows that the writer is thinking of length of years as giving the opportunity of maturity of Christian experience. And he writes in full view of the circumstances. The full significance of the Person of Jesus Christ was apprehended only very gradually either in the society of His followers, or by its individual members. And in the knowledge which had been thus slowly gained was to be found the corrective of the false views which were leading men astray (ver. 27). The knowledge of the fathers, as well as the strength of the young men, was needed to meet the difficulties of the time.

τὸν ἀπʼ ἀρχῆς] The Word who was in the beginning with God, of whose manifestation in human life the writer and his contemporaries had been witnesses, and in whom the “fathers” had come to believe with growing knowledge and fuller conviction as they gained experience, though they had not seen Him. The phrase, “Him who is from the beginning,” would have no special significance here as applied to God. On the other hand, the refusal, on the part of many among whom the writer lived, to believe that the pre-existent Logos had become truly incarnate in Jesus of Nazareth, and to go forward in that belief to closer fellowship, seemed to him to be the most serious intellectual danger which threatened the Church of his day.νενικήκατε τὸν πονηρόν] “The characteristic of youth is victory, the prize of strength.” The conquest of evil, here represented as the result of an active struggle with a personal foe (τὸν πονηρόν), is as characteristic of the earlier years of Christian endeavour as is the fuller knowledge gained through experience of its later years. The words have probably a primary reference to the victory which had been gained in the assertion of the truth, and which led to the withdrawal of the false teachers. But they were meant to go beyond their original reference. If it was “better age, exempt from strife should know,” it was also “better youth should strive toward making.” And in both cases the appeal is made on the ground of what has already been gained. To the younger generation belonged the strength, already trained and tested, which the experience of the elders could guide. And both could rely on what had been acquired through past successes in the special efforts which the present and the future demanded from the whole Society.

εγνωκατε] εγνωκαμεν Ib 62 161 (498).

νενικηκατε] ενικησατε Ib 62 161 (498) K 2.

τον πονηρον] το πονηρον א95.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.