1 John 2:12
Verse
Context
Sermons
J. Glyn Owen
Miles DeBenedictis
Sammy Allen
Ian Paisley
Gareth Evans
Philip Powell
Svend ChristensenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I write unto you, little children - Τεκνια· Beloved children, (see on Jo1 2:1 (note)), those who were probably the apostle's own converts, and members of the Church over which he presided. But it may be applied to young converts in general; those who can call God Abba, Father, by the Holy Spirit: therefore he says of them, that their sins were forgiven them for his name's sake: i.e. on account of Jesus, the Savior, who had died for them, and was now their Mediator at the right hand of God.
Jamieson-Fausset-Brown Bible Commentary
little children--Greek, "little sons," or "dear sons and daughters"; not the same Greek as in Jo1 2:13, "little children," "infants" (in age and standing). He calls ALL to whom he writes, "little sons" (Jo1 2:1, Greek; Jo1 2:28; Jo1 3:18; Jo1 4:4; Jo1 5:21); but only in Jo1 2:13, Jo1 2:18 he uses the term "little children," or "infants." Our Lord, whose Spirit John so deeply drank into, used to His disciples (Joh 13:33) the term "little sons," or dear sons and daughters; but in Joh 21:5, "little children." It is an undesigned coincidence with the Epistle here, that in John's Gospel somewhat similarly the classification, "lambs, sheep, sheep," occurs. are forgiven--"have been, and are forgiven you": ALL God's sons and daughters alike enjoy this privilege.
John Gill Bible Commentary
I write unto you, little children,.... By whom the apostle means in common all the saints he writes to, whom he afterwards distributes into fathers, young men, and little children; for the same word is used here as in Jo1 2:1; and a different one from that which is rendered little children in Jo1 2:13; and besides, the following blessing of pardon of sin is common to all the children of God of different ages: now what the apostle says he writes unto them, intends not the epistle in general, but the new commandment of love in particular; and which he urges and enforces on them all, for this reason, because your sins are forgiven you for his name's sake; these little children had been sinners by nature and practice, and were not now without sin, but they shared in the blessing of the forgiveness of it; which arises from the abundant mercy and rich grace of God, and proceeds on the blood and sacrifice of Christ; and therefore is said to be "for his name's sake"; not for the sake of any merits in men, any services or works of theirs, but for the sake of Christ, his blood, sacrifice and satisfaction; and it reaches to all sins, original and actual, secret and open, past, present, and to come; and here intends the application of it by the Spirit of God, and the reception of it by faith: and which, as it is a reason and argument encouraging love to God, who freely and fully forgives, and to Christ, whose blood was shed for the remission of sin, so to their brethren and fellow Christians; who are equally sharers in the same blessing, and when they should love, because they are loved of God and Christ; and whom they should forgive, because God, for Christ's sake, has forgiven them. It may be, they may be called here "little children", with a view to their interest in this blessing of grace. So the Jews say (f), that Saul was called ""the son of one year in his reign"; Sa1 13:1; because all his iniquities were forgiven him, "as a sucking child" of a year old.'' (f) T. Hieros. Biccurim, fol. 65. 4.
Matthew Henry Bible Commentary
This new command of holy love, with the incentives thereto, may possibly be directed to the several ranks of disciples that are here accosted. The several graduates in the Christian university, the catholic church, must be sure to preserve the bond of sacred love. Or, there being an important dehortation and dissuasion to follow, without the observance of which vital religion in the love of God and love of the brethren cannot subsist, the apostle may justly seem to preface it with a solemn address to the several forms or orders in the school of Christ: let the infants or minors, the adults, the seniors (or the adepti, the teleioi, the most perfect), in the Christian institution, know that they must not love this world; and so, I. We have the address itself made to the various forms and ranks in the church of Christ. All Christians are not of the same standing and stature; there are babes in Christ, there are grown men, and old disciples. As these have their peculiar states, so they have their peculiar duties; but there are precepts and a correspondent obedience common to them all, as particularly mutual love and contempt of the world. We see also that wise pastors will judiciously distribute the word of life, and give to the several members of Christ's family their several suitable portions: I write unto you children, fathers, and young men. In this distribution the apostle addresses, 1. The lowest in the Christian school: I write unto you, little children, Jo1 2:12. There are novices in religion, babes in Christ, those who are learning the rudiments of Christian godliness. The apostle may seem to encourage them by applying to them first; and it may be useful to the greater proficients to hear what is said to their juniors; elements are to be repeated; first principles are the foundation of all. He addresses the children in Christianity upon two accounts: - (1.) Because their sins were forgiven them for his name's sake, Jo1 2:12. The youngest sincere disciple is pardoned; the communion of saints is attended with the forgiveness of sins. Sins are forgiven either for God's name's sake, for the praise of his glory (his glorious perfections displayed in forgiveness), or for Christ's name's sake, upon his score, and upon the account of the redemption that is in him; and those that are forgiven of God are strongly obliged to relinquish this world, which so interferes with the love of God. (2.) Because of their knowledge of God: I write unto you, little children, because you have known the Father, Jo1 2:13. Children are wont to know none so soon as their father. Children in Christianity must and do know God. They shall all know me, from the least to the greatest, Heb 8:11. Children in Christ should know that God is their Father; it is their wisdom. We say, It is a wise child that knows his father. These children cannot but know theirs; they can well be assured by whose power they are regenerated and by whose grace they are adopted. Those that know the Father may well be withdrawn from the love of this world. Then the apostle, proceeds, 2. To those of the highest station and stature, to the seniors in Christianity, to whom he gives an honourable appellation: I write unto you, fathers (Jo1 2:13, Jo1 2:14), unto you, Mnasons, you old disciples, Act 21:16. The apostle immediately passes from the bottom to the top of the school, from the lowest form to the highest, that those in the middle may hear both lessons, may remember what they have learned and perceive what they must come to: I write unto you, fathers. Those that are of longest standing in Christ's school have need of further advice and instruction; the oldest disciple must go to heaven (the university above) with his book, his Bible, in his hand; fathers must be written to, and preached to; none are too old to learn. He writes to them upon the account of their knowledge: I write unto you, fathers, because you have known him that is from the beginning, Jo1 2:13, Jo1 2:14. Old men have knowledge and experience, and expect deference. The apostle is ready to own the knowledge of old Christians, and to congratulate them thereupon. They know the Lord Christ, particularly him that was from the beginning; as Jo1 1:1. As Christ is Alpha and Omega, so he must be the beginning and end of our Christian knowledge. I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phi 3:8. Those who know him that was from the beginning, before this world was made, may well be induced thereby to relinquish this world. Then, 3. To the middle age of Christians, to those who are in their bloom and flower: I write unto you, young men, Jo1 2:13, Jo1 2:14. There are the adult in Christ Jesus, those that have arrived at the strength of spirit and sound sense and can discern between good and evil. The apostle applies to them upon these accounts: - (1.) Upon the account of their martial exploits. Dexterous soldiers they are in the camp of Christ: Because you have overcome the wicked one, Jo1 2:13. There is a wicked one that is continually warring against souls, and particularly against the disciples: but those that are well taught in Christ's school can handle their arms and vanquish the evil one; and those that can vanquish him may be called to vanquish the world too, which is so great an instrument for the devil. (2.) Upon the account of their strength, discovered in this their achievement: Because you are strong, and you have overcome the wicked one, Jo1 2:14. Young men are wont to glory in their strength; it will be the glory of youthful persons to be strong in Christ and in his grace; it will be their glory, and it will try their strength, to overcome the devil; if they be not too hard for the devil, he will be too hard for them. Let vigorous Christians show their strength in conquering the world; and the same strength must be exerted in overcoming the world as is employed in overcoming the devil. (3.) Because of their acquaintance with the word of God: And the word of God abideth in you, Jo1 2:14. The word of God must abide in the adult disciples; it is the nutriment and supply of strength to them; it is the weapon by which they overcome the wicked one; the sword of the Spirit, whereby they quench his fiery darts: and those in whom the word of God dwells are well furnished for the conquest of the world. II. We have the dehortation or dissuasion thus prefaced and introduced, a caution fundamental to vital practical religion: "Love not the world, neither the things that are in the world, Jo1 2:15. Be crucified to the world, be mortified to the things, to the affairs and enticements, of it." The several degrees of Christians should unite in this, in being dead to the world. Were they thus united, they would soon unite upon other accounts: their love should be reserved for God; throw it not away upon the world. Now here we see the reasons of this dissuasion and caution. They are several, and had need to be so; it is hard to dispute or dissuade disciples themselves from the love of the world. These reasons are taken, 1. From the inconsistency of this love with the love of God: If any man love the world, the love of the Father is not in him, Jo1 2:15. The heart of man is narrow, and cannot contain both loves. The world draws down the heart from God; and so the more the love of the world prevails the more the love of God dwindles and decays. 2. From the prohibition of worldly love or lust; it is not ordained of God: It is not of the Father, but is of the world, Jo1 2:16. This love or lust is not appointed of God (he calls us from it), but it intrudes itself from the world; the world is a usurper of our affection. Now here we have the due consideration and notion of the world, according to which it is to be crucified and renounced. The world, physically considered, is good, and is to be admired as the work of God and a glass in which his perfections shine; but it is to be considered in its relation to us now in our corrupted state, and as it works upon our weakness and instigates and inflames our vile affections. There is great affinity and alliance between this world and the flesh, and this world intrudes and encroaches upon the flesh, and thereby makes a party against God. The things of the world therefore are distinguished into three classes, according to the three predominant inclinations of depraved nature; as, (1.) There is the lust of the flesh. The flesh here, being distinguished from the eyes and the life, imports the body. The lust of the flesh is, subjectively, the humour and appetite of indulging fleshly pleasures; and, objectively, all those things that excite and inflame the pleasures of the flesh. This lust is usually called luxury. (2.) There is the lust of the eyes. The eyes are delighted with treasures; riches and rich possessions are craved by an extravagant eye; this is the lust of covetousness. 3. There is the pride of life. A vain mind craves all the grandeur, equipage, and pomp of a vain-glorious life; this is ambition, and thirst after honour and applause. This is, in part, the disease of the ear; it must be flattered with admiration and praise. The objects of these appetites must be abandoned and renounced; as they engage and engross the affection and desire, they are not of the Father, but of the world, Jo1 2:16. The Father disallows them, and the world should keep them to itself. The lust or appetite to these things must be mortified and subdued; and so the indulging of it is not appointed by the Father, but is insinuated by the ensnaring world. 3. From the vain and vanishing state of earthly things and the enjoyment of them. And the world passeth away, and the lust thereof, Jo1 2:17. The things of the world are fading and dying apace. The lust itself and the pleasure of it wither and decay; desire itself will ere long fail and cease, Ecc 12:5. And what has become of all the pomp and pleasure of all those who now lie mouldering in the grave? 4. From the immortality of the divine lover, the lover of God: But he that doeth the will of God, which must be the character of the lover of God, in opposition to this lover of the world, abideth for ever, Jo1 2:17. The object of his love in opposition to the world that passeth away, abideth for ever; his sacred passion or affection, in opposition to the lust that passeth away, abideth for ever; love shall never fail; and he himself is an heir of immortality and endless life, and shall in time be translated thither. From the whole of these verses we should observe the purity and spirituality of the apostolical doctrine. The animal life must be subjected to the divine; the body with its affections should be swayed by religion, or the victorious love of God.
Tyndale Open Study Notes
2:12-14 John gives three classes of believers at various stages of spiritual maturity: God’s children, the young in the faith (literally young people), and the mature in the faith (literally fathers).
1 John 2:12
A New Commandment
11But whoever hates his brother is in the darkness and walks in the darkness. He does not know where he is going, because the darkness has blinded his eyes.12I am writing to you, little children, because your sins have been forgiven through His name.
- Scripture
- Sermons
- Commentary
(1 John #12) Correcting Confusion
By J. Glyn Owen4.0K41:10Confusion1JN 2:12In this sermon, the speaker focuses on the believer's closeness to God through the blood of Christ. The speaker emphasizes that every believer has a measure of knowledge of God, which is essential for eternal life. The apostle John is seen as a shepherd, providing comfort and encouragement to the faithful. The speaker also addresses the repetition in John's writing, suggesting that there is a natural sequence of thought despite the slight differences in tense.
For His Name's Sake
By Miles DeBenedictis1.6K30:20Name Of The LordPSA 103:12MAT 6:33ROM 8:1EPH 1:71JN 2:12In this sermon, the speaker shares his experience of taking a German class at Palomar College. He initially signed up for the class without realizing the intensity of the schedule, but he persevered and is now about to take his final exam. He reflects on the detachment he feels working at a church and how it has limited his exposure to the secular world. Through his German class, he had the opportunity to interact with people who don't know the Lord and observed their indecisiveness and lack of purpose. The speaker then transitions to discussing God's love for the children of Israel, emphasizing that God didn't choose them because they were great or special, but out of His goodness and for His glory. He highlights how God's actions in delivering the Israelites from Egypt were meant to bring glory to Himself and reveal His superiority over the false gods of Egypt.
Religious Hell
By Sammy Allen1.3K1:04:06PSA 119:105JHN 3:6JHN 6:63EPH 2:8HEB 12:8JAS 1:261JN 2:12In this sermon, the preacher poses six questions to determine if someone has truly been born again. The questions include whether the Holy Spirit lives in them, if they have become a new creature, if they love the brethren and the church, if they love the word of God, and if they experience chastisement when they do wrong. The preacher references Hebrews 12:8, which states that those without chastisement are not true sons. He also shares personal anecdotes about individuals who made professions of faith and the importance of preaching on specific topics, such as sin and hail. The sermon concludes with a call for preachers to stand up.
The Five Pillars of the Gospel
By Ian Paisley1.1K37:45ISA 9:2MAT 6:33JHN 3:16ROM 3:23EPH 1:7HEB 6:191JN 2:12In this sermon, the preacher discusses the five great cardinalities of the Gospel: the book, the birth, the blight, the blood, and the basis. The book refers to the Bible, which is seen as the anchor of the soul and the source of comfort and protection. The birth represents being born into God's family and becoming a member of the family of God. The blight refers to personal sins and the darkness they bring, while the blood symbolizes the forgiveness of sins through Jesus Christ. The basis for his namesake emphasizes the importance of the Gospel in bringing hope and light to a dark and sinful world.
The Overcoming Life
By Gareth Evans86432:35Overcoming1JN 2:12In this sermon, the preacher discusses the power of the roaring lion, which represents Satan. However, he emphasizes that Jesus disarmed the lion and holds him on a strong chain. The preacher challenges the congregation to strive for a higher level of Christianity, one that goes beyond the normal experience in North America. He explains that there are three stages of spiritual growth: little children, fathers, and strong young men, which are not based on gender or age. The preacher encourages believers to rise above negative thoughts and believe in the truth of God's Word.
Knowing Christ Pt 1
By Philip Powell83535:411JN 2:12In this sermon, the preacher emphasizes the importance of keeping God's commandments as a sign of true faith. He warns that those who claim to know God but do not obey His commandments are liars. However, he also highlights the assurance of salvation that believers have through Jesus Christ, who serves as their advocate before God. The preacher also addresses the issue of transparency, urging Christians to live in the fear of God and avoid hypocrisy. The sermon concludes with a reference to Philippians 3:10, emphasizing the desire to know Christ and make Him known as the mission and vision of the Christian Witness Ministry.
Week of Meetings 03 Dedication New Chapel
By Svend Christensen46242:10MAT 6:331JN 1:71JN 2:11JN 2:12In this sermon, the speaker emphasizes the message that God is light. He highlights the fellowship of light and love that believers have with God and His Son. The speaker shares a story to illustrate the importance of viewing things in the light of God's truth. He also discusses the responsibility of believers to walk in the light and not in darkness. The sermon emphasizes the joy and pardon that come from having fellowship with the Father.
Week of Meetings 04 Unity of God's Family
By John W. Bramhall39152:53MAT 6:33JHN 14:9EPH 1:42PE 3:181JN 2:12In this sermon, the speaker shares his personal experience of witnessing many souls being saved in a certain region of New York State. However, he faced difficulties when trying to teach them the word of God. He emphasizes the importance of abiding in the truth and having the word of God abide in our hearts. The speaker also highlights the spiritual strength of young men who have overcome the wicked one and encourages believers to prioritize the word of God over worldly satisfaction.
Southern Salt Morning 1
By David Ravenhill291:11:16The CrossChristian LifeSpiritual Maturity1JN 2:12David Ravenhill emphasizes the profound significance of the cross, arguing that many Christians misunderstand its purpose. He explains that Jesus died not only to forgive sins but to reclaim humanity for God, restoring the original intent of creation. Ravenhill outlines three stages of spiritual maturity—children, young men, and fathers—highlighting the importance of understanding our identity in Christ and living for His purposes. He challenges the audience to recognize that they are not their own but have been bought with a price, urging them to surrender their lives fully to God. The sermon concludes with a call to respond to God's call and purpose in their lives.
Purpose of the Cross
By David Ravenhill241:18:45Surrender to GodPurpose of the CrossCross of Christ1JN 2:12David Ravenhill emphasizes the profound purpose of the cross, urging believers to understand that Jesus died not just for personal salvation but to reclaim a people for God. He critiques the selfish interpretations of the atonement, highlighting that true faith involves surrendering one's life to God's will and purpose. Ravenhill illustrates the need for spiritual maturity, moving from a self-centered faith to one that recognizes our lives are meant to glorify God. He calls for a radical re-evaluation of how we view our relationship with Christ, emphasizing that we are not our own but have been bought with a price. The sermon challenges listeners to fully commit their lives to God, seeking His direction and purpose.
How to Stay Young
By R. Stanley1DEU 34:7JOS 14:11PSA 92:13PSA 103:1ISA 40:29ISA 65:172CO 4:161JN 2:12REV 2:2R. Stanley preaches about the desire to stay young and the importance of spirituality in maintaining youthfulness. He emphasizes the need for inner renewal reflected outwardly, citing Apostle Paul's testimony in 2 Corinthians 4:16. The sermon focuses on five spiritual exercises from the Bible to help individuals stay young, including praising God for His benefits (Psalm 103:1-5), waiting before the Lord for strength (Isaiah 40:29-31), serving actively and joyfully (Deuteronomy 34:7), enjoying fellowship with God's people (Psalm 92:13-14), and spending time with young people and men of vision (Joshua 14:11).
The Bride of Christ.
By Gareth Evans0EXO 33:19LUK 10:20JHN 4:23EPH 2:201JN 2:121JN 3:3REV 21:9Gareth Evans preaches on the church as the Bride of Christ, emphasizing the characteristics of intimacy, preparation, destiny, and invitation highlighted in Revelation 21. He challenges believers to develop intimacy with God by focusing on purity, accountability, and growing in the Word to become overcomers. Evans stresses the importance of the local church as a training ground for believers, preparing them for their future role of co-reigning with Jesus in His kingdom. He encourages a kingdom mentality, expectant hope, and an evangelical vision within the church, ensuring a welcoming and hospitable environment for all.
The Soul's Growth in Grace
By J.C. Philpot0PRO 4:18ISA 18:5MAT 6:30MAT 15:28MAT 17:20MRK 4:28ACT 6:8ROM 4:20ROM 14:1PHP 3:13HEB 10:221PE 2:22PE 3:181JN 2:12J.C. Philpot preaches about the spiritual journey of growth in grace, comparing it to the changing seasons in the life of a believer. He emphasizes the importance of experiencing spiritual growth, highlighting the stages of Spring, Summer, and Winter in the soul's development. Philpot delves into the necessity of facing trials and temptations to deepen faith, hope, and love, while also addressing the challenges of battling spiritual doubts, fears, and pride. He explores the impact of divine discipline, the influence of Satan's temptations, and the struggles against carnal desires in the believer's journey towards spiritual maturity.
The Meaning of the Tabernacle
By Zac Poonen0EXO 25:8ISA 55:8MAT 5:23JHN 1:141TH 5:232TI 1:7HEB 10:7HEB 10:19JAS 5:161JN 2:12Zac Poonen preaches on the significance of the Old Testament tabernacle as a sanctuary for God's dwelling among His people, drawing parallels to Jesus 'tabernacling' among men. He emphasizes the importance of following God's commands exactly, without adding human ideas, to experience the glory of God in our lives and ministries. Poonen highlights the need for Christians to prioritize God in every decision, just as the tabernacle's construction began with the ark of the covenant. He stresses the importance of denying our own will and consistently doing God's will as the secret to true spirituality, using various elements of the tabernacle to illustrate spiritual truths and levels of Christian living.
1 John 2:12
By John Gill0Love Among BelieversForgivenessPSA 103:12ISA 43:25MAT 6:14JHN 3:16ROM 5:8EPH 4:32COL 3:13HEB 8:121JN 1:91JN 2:12John Gill emphasizes the message of forgiveness in 1 John 2:12, addressing all believers as 'little children' to highlight their shared experience of God's grace. He explains that this forgiveness is not based on human merit but is a gift from God through the sacrifice of Christ, encouraging believers to love one another as they have been loved. Gill points out that this commandment of love is essential for all Christians, regardless of their spiritual maturity, as they are all recipients of God's abundant mercy. The sermon underscores the importance of recognizing our shared forgiveness and extending that grace to others.
Biblical Teaching
By Norman Grubb0JHN 15:7EPH 6:10COL 3:161JN 2:121JN 5:4Norman Grubb discusses the stages of Christian growth as outlined in the Bible, emphasizing the phases of infancy, adolescence, and adulthood. Infancy represents receiving forgiveness of sins, adolescence involves understanding the Fatherhood of God, and adulthood is about living a self-sufficient life in Christ. He highlights the importance of having the Word of God abiding in us, leading to inner strength, victory over challenges, and a deep understanding of God's ways.
Homily 2 1 John 2:12-17
By St. Augustine0MAT 4:1LUK 10:20LUK 24:13JHN 8:58ACT 2:41ROM 1:25ROM 4:251CO 8:1EPH 3:171JN 2:12St. Augustine preaches about the importance of not loving the world and its temptations, emphasizing the need to focus on God and His eternal love. He highlights the three temptations faced by Jesus - the lust of the flesh, the lust of the eyes, and the pride of life - and how Jesus overcame them by relying on the Word of God. Augustine urges believers to resist the worldly desires and instead, embrace the will of God to abide forever in His love and grace.
Value Life and Fellowship More Than Anything Else
By Zac Poonen01JN 2:12Zac Poonen emphasizes the importance of valuing life and fellowship above all else, drawing from John's writings about the beginning when God the Father, the Son, and the Holy Spirit had life and fellowship. He discusses the three levels of spiritual life outlined in 1 John: children who rejoice in forgiveness, young men who overcome Satan, and fathers who prioritize knowing God and manifesting His character. Poonen warns against being drawn to gifted preachers or seeking after miracles, highlighting the significance of seeking divine life and fellowship with humble, godly individuals to avoid falling away.
Every Disciple of Jesus Should Acknowledge Him Publicly
By Zac Poonen0MAT 10:32MRK 8:38LUK 15:111JN 2:12REV 14:1Zac Poonen preaches on the importance of publicly acknowledging Jesus Christ as our Lord and Savior, contrasting it with the Antichrist's offer of secrecy. He emphasizes the need for every disciple to boldly confess their faith, with the mark of the Lord metaphorically on their foreheads, reflecting a life that mirrors the character of Jesus and the Father. Poonen challenges believers to not be ashamed of their faith, but to be bold witnesses of Christ in every aspect of their lives, just like the 144,000 'overcomers' mentioned in Revelation.
That Worthy Name
By H.J. Vine0EXO 34:6PSA 91:14MAL 3:16MAT 18:20ACT 4:12ACT 10:432CO 3:181JN 2:121JN 5:13H.J. Vine preaches about the significance of 'The Name' which embodies grace, glory, love, holiness, mercy, and majesty, ultimately revealed in the Lord Jesus as Jehovah the Savior. The importance of knowing and being loyal to this Name is emphasized, as it is through this Name that salvation, forgiveness, and eternal life are obtained. Believers are encouraged to serve, preach, and suffer for the sake of this Name, finding joy and reward in being counted worthy to bear dishonor for it, with the assurance that nothing done in His Name will be overlooked.
Faithfulness
By W.H. Griffith Thomas01CO 3:1PHP 1:9HEB 5:11HEB 6:11JN 2:12W.H. Griffith Thomas preaches on the four classes of Christians: babes, growing Christians, mature Christians, and invalids, emphasizing the dangers of spiritual degeneration and the importance of continuous growth in faith and maturity. He warns against becoming stagnant in spiritual growth, highlighting the need to discern between good and evil, and the harmful effects of remaining spiritually immature. However, he also provides hope by outlining how spiritual degeneration is remediable through prayer, daily study of the Word, and active trust, love, obedience, and hope in God.
Three Stages of the Christian Life
By Zac Poonen01JN 2:121JN 2:15Zac Poonen preaches on the three stages of the Christian life outlined by John in 1 John 2:12-14: spiritual babyhood, spiritual youth, and spiritual maturity. He emphasizes the importance of starting with the foundational knowledge of forgiveness of sins and God as our Father, progressing to having God's Word abiding in our hearts to overcome Satan, and ultimately knowing God intimately to become spiritual fathers who can guide others in the church. Poonen warns against loving the world and its temptations, highlighting the dangers of lust of the flesh, lust of the eyes, and pride, which hinder our love for the Father.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I write unto you, little children - Τεκνια· Beloved children, (see on Jo1 2:1 (note)), those who were probably the apostle's own converts, and members of the Church over which he presided. But it may be applied to young converts in general; those who can call God Abba, Father, by the Holy Spirit: therefore he says of them, that their sins were forgiven them for his name's sake: i.e. on account of Jesus, the Savior, who had died for them, and was now their Mediator at the right hand of God.
Jamieson-Fausset-Brown Bible Commentary
little children--Greek, "little sons," or "dear sons and daughters"; not the same Greek as in Jo1 2:13, "little children," "infants" (in age and standing). He calls ALL to whom he writes, "little sons" (Jo1 2:1, Greek; Jo1 2:28; Jo1 3:18; Jo1 4:4; Jo1 5:21); but only in Jo1 2:13, Jo1 2:18 he uses the term "little children," or "infants." Our Lord, whose Spirit John so deeply drank into, used to His disciples (Joh 13:33) the term "little sons," or dear sons and daughters; but in Joh 21:5, "little children." It is an undesigned coincidence with the Epistle here, that in John's Gospel somewhat similarly the classification, "lambs, sheep, sheep," occurs. are forgiven--"have been, and are forgiven you": ALL God's sons and daughters alike enjoy this privilege.
John Gill Bible Commentary
I write unto you, little children,.... By whom the apostle means in common all the saints he writes to, whom he afterwards distributes into fathers, young men, and little children; for the same word is used here as in Jo1 2:1; and a different one from that which is rendered little children in Jo1 2:13; and besides, the following blessing of pardon of sin is common to all the children of God of different ages: now what the apostle says he writes unto them, intends not the epistle in general, but the new commandment of love in particular; and which he urges and enforces on them all, for this reason, because your sins are forgiven you for his name's sake; these little children had been sinners by nature and practice, and were not now without sin, but they shared in the blessing of the forgiveness of it; which arises from the abundant mercy and rich grace of God, and proceeds on the blood and sacrifice of Christ; and therefore is said to be "for his name's sake"; not for the sake of any merits in men, any services or works of theirs, but for the sake of Christ, his blood, sacrifice and satisfaction; and it reaches to all sins, original and actual, secret and open, past, present, and to come; and here intends the application of it by the Spirit of God, and the reception of it by faith: and which, as it is a reason and argument encouraging love to God, who freely and fully forgives, and to Christ, whose blood was shed for the remission of sin, so to their brethren and fellow Christians; who are equally sharers in the same blessing, and when they should love, because they are loved of God and Christ; and whom they should forgive, because God, for Christ's sake, has forgiven them. It may be, they may be called here "little children", with a view to their interest in this blessing of grace. So the Jews say (f), that Saul was called ""the son of one year in his reign"; Sa1 13:1; because all his iniquities were forgiven him, "as a sucking child" of a year old.'' (f) T. Hieros. Biccurim, fol. 65. 4.
Matthew Henry Bible Commentary
This new command of holy love, with the incentives thereto, may possibly be directed to the several ranks of disciples that are here accosted. The several graduates in the Christian university, the catholic church, must be sure to preserve the bond of sacred love. Or, there being an important dehortation and dissuasion to follow, without the observance of which vital religion in the love of God and love of the brethren cannot subsist, the apostle may justly seem to preface it with a solemn address to the several forms or orders in the school of Christ: let the infants or minors, the adults, the seniors (or the adepti, the teleioi, the most perfect), in the Christian institution, know that they must not love this world; and so, I. We have the address itself made to the various forms and ranks in the church of Christ. All Christians are not of the same standing and stature; there are babes in Christ, there are grown men, and old disciples. As these have their peculiar states, so they have their peculiar duties; but there are precepts and a correspondent obedience common to them all, as particularly mutual love and contempt of the world. We see also that wise pastors will judiciously distribute the word of life, and give to the several members of Christ's family their several suitable portions: I write unto you children, fathers, and young men. In this distribution the apostle addresses, 1. The lowest in the Christian school: I write unto you, little children, Jo1 2:12. There are novices in religion, babes in Christ, those who are learning the rudiments of Christian godliness. The apostle may seem to encourage them by applying to them first; and it may be useful to the greater proficients to hear what is said to their juniors; elements are to be repeated; first principles are the foundation of all. He addresses the children in Christianity upon two accounts: - (1.) Because their sins were forgiven them for his name's sake, Jo1 2:12. The youngest sincere disciple is pardoned; the communion of saints is attended with the forgiveness of sins. Sins are forgiven either for God's name's sake, for the praise of his glory (his glorious perfections displayed in forgiveness), or for Christ's name's sake, upon his score, and upon the account of the redemption that is in him; and those that are forgiven of God are strongly obliged to relinquish this world, which so interferes with the love of God. (2.) Because of their knowledge of God: I write unto you, little children, because you have known the Father, Jo1 2:13. Children are wont to know none so soon as their father. Children in Christianity must and do know God. They shall all know me, from the least to the greatest, Heb 8:11. Children in Christ should know that God is their Father; it is their wisdom. We say, It is a wise child that knows his father. These children cannot but know theirs; they can well be assured by whose power they are regenerated and by whose grace they are adopted. Those that know the Father may well be withdrawn from the love of this world. Then the apostle, proceeds, 2. To those of the highest station and stature, to the seniors in Christianity, to whom he gives an honourable appellation: I write unto you, fathers (Jo1 2:13, Jo1 2:14), unto you, Mnasons, you old disciples, Act 21:16. The apostle immediately passes from the bottom to the top of the school, from the lowest form to the highest, that those in the middle may hear both lessons, may remember what they have learned and perceive what they must come to: I write unto you, fathers. Those that are of longest standing in Christ's school have need of further advice and instruction; the oldest disciple must go to heaven (the university above) with his book, his Bible, in his hand; fathers must be written to, and preached to; none are too old to learn. He writes to them upon the account of their knowledge: I write unto you, fathers, because you have known him that is from the beginning, Jo1 2:13, Jo1 2:14. Old men have knowledge and experience, and expect deference. The apostle is ready to own the knowledge of old Christians, and to congratulate them thereupon. They know the Lord Christ, particularly him that was from the beginning; as Jo1 1:1. As Christ is Alpha and Omega, so he must be the beginning and end of our Christian knowledge. I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phi 3:8. Those who know him that was from the beginning, before this world was made, may well be induced thereby to relinquish this world. Then, 3. To the middle age of Christians, to those who are in their bloom and flower: I write unto you, young men, Jo1 2:13, Jo1 2:14. There are the adult in Christ Jesus, those that have arrived at the strength of spirit and sound sense and can discern between good and evil. The apostle applies to them upon these accounts: - (1.) Upon the account of their martial exploits. Dexterous soldiers they are in the camp of Christ: Because you have overcome the wicked one, Jo1 2:13. There is a wicked one that is continually warring against souls, and particularly against the disciples: but those that are well taught in Christ's school can handle their arms and vanquish the evil one; and those that can vanquish him may be called to vanquish the world too, which is so great an instrument for the devil. (2.) Upon the account of their strength, discovered in this their achievement: Because you are strong, and you have overcome the wicked one, Jo1 2:14. Young men are wont to glory in their strength; it will be the glory of youthful persons to be strong in Christ and in his grace; it will be their glory, and it will try their strength, to overcome the devil; if they be not too hard for the devil, he will be too hard for them. Let vigorous Christians show their strength in conquering the world; and the same strength must be exerted in overcoming the world as is employed in overcoming the devil. (3.) Because of their acquaintance with the word of God: And the word of God abideth in you, Jo1 2:14. The word of God must abide in the adult disciples; it is the nutriment and supply of strength to them; it is the weapon by which they overcome the wicked one; the sword of the Spirit, whereby they quench his fiery darts: and those in whom the word of God dwells are well furnished for the conquest of the world. II. We have the dehortation or dissuasion thus prefaced and introduced, a caution fundamental to vital practical religion: "Love not the world, neither the things that are in the world, Jo1 2:15. Be crucified to the world, be mortified to the things, to the affairs and enticements, of it." The several degrees of Christians should unite in this, in being dead to the world. Were they thus united, they would soon unite upon other accounts: their love should be reserved for God; throw it not away upon the world. Now here we see the reasons of this dissuasion and caution. They are several, and had need to be so; it is hard to dispute or dissuade disciples themselves from the love of the world. These reasons are taken, 1. From the inconsistency of this love with the love of God: If any man love the world, the love of the Father is not in him, Jo1 2:15. The heart of man is narrow, and cannot contain both loves. The world draws down the heart from God; and so the more the love of the world prevails the more the love of God dwindles and decays. 2. From the prohibition of worldly love or lust; it is not ordained of God: It is not of the Father, but is of the world, Jo1 2:16. This love or lust is not appointed of God (he calls us from it), but it intrudes itself from the world; the world is a usurper of our affection. Now here we have the due consideration and notion of the world, according to which it is to be crucified and renounced. The world, physically considered, is good, and is to be admired as the work of God and a glass in which his perfections shine; but it is to be considered in its relation to us now in our corrupted state, and as it works upon our weakness and instigates and inflames our vile affections. There is great affinity and alliance between this world and the flesh, and this world intrudes and encroaches upon the flesh, and thereby makes a party against God. The things of the world therefore are distinguished into three classes, according to the three predominant inclinations of depraved nature; as, (1.) There is the lust of the flesh. The flesh here, being distinguished from the eyes and the life, imports the body. The lust of the flesh is, subjectively, the humour and appetite of indulging fleshly pleasures; and, objectively, all those things that excite and inflame the pleasures of the flesh. This lust is usually called luxury. (2.) There is the lust of the eyes. The eyes are delighted with treasures; riches and rich possessions are craved by an extravagant eye; this is the lust of covetousness. 3. There is the pride of life. A vain mind craves all the grandeur, equipage, and pomp of a vain-glorious life; this is ambition, and thirst after honour and applause. This is, in part, the disease of the ear; it must be flattered with admiration and praise. The objects of these appetites must be abandoned and renounced; as they engage and engross the affection and desire, they are not of the Father, but of the world, Jo1 2:16. The Father disallows them, and the world should keep them to itself. The lust or appetite to these things must be mortified and subdued; and so the indulging of it is not appointed by the Father, but is insinuated by the ensnaring world. 3. From the vain and vanishing state of earthly things and the enjoyment of them. And the world passeth away, and the lust thereof, Jo1 2:17. The things of the world are fading and dying apace. The lust itself and the pleasure of it wither and decay; desire itself will ere long fail and cease, Ecc 12:5. And what has become of all the pomp and pleasure of all those who now lie mouldering in the grave? 4. From the immortality of the divine lover, the lover of God: But he that doeth the will of God, which must be the character of the lover of God, in opposition to this lover of the world, abideth for ever, Jo1 2:17. The object of his love in opposition to the world that passeth away, abideth for ever; his sacred passion or affection, in opposition to the lust that passeth away, abideth for ever; love shall never fail; and he himself is an heir of immortality and endless life, and shall in time be translated thither. From the whole of these verses we should observe the purity and spirituality of the apostolical doctrine. The animal life must be subjected to the divine; the body with its affections should be swayed by religion, or the victorious love of God.
Tyndale Open Study Notes
2:12-14 John gives three classes of believers at various stages of spiritual maturity: God’s children, the young in the faith (literally young people), and the mature in the faith (literally fathers).