001.22. Chapter 22
Chapter 22 THE FAMILY GRADED
“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.
I have written unto you, fathers, because ye have known him that is from the beginning. 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.”
All of God’s regenerated people are not of the same spiritual stature. Though all of them are quickened into newness of life, made partakers of the Divine nature, and are indwelt by the Holy Spirit, yet they vary from one another in several respects. Talents are not bestowed upon them uniformly, there are distinct stages in their growth in grace, their actual attainments differ considerably. In the passage at which we have now arrived, the apostle divides believers into three classes: fathers, young men, and babes. But before he describes their respective characteristics he first addresses himself to the entire family under the endearing appellation of “little children,” and predicates a basic blessing which pertains unto them all alike: “your sins are forgiven you for His name’s sake.” In our last, we dwelt upon the subject of forgiveness, but had to conclude before reaching the final clause of 1 John 2:12, which announces the ground on which God pardons the penitent believer. We shall therefore turn to it now, and consider first the force of “His;” second, explain the “for His name’s sake;” and third, show how He is conjoined with the Father Himself. Whom are we to understand by “for His name’s sake”—God or Christ? For the praise of the glory of the grace of the Former, or because of the redemption that is found in the Latter? A careful reading of the whole context supplies a clear answer. In 1 John 2:1 it is Christ who is the Advocate with the Father. In 1 John 2:2 He is mentioned as our Propitiation. In 1 John 2:6 He is presented as our Exemplar. In 1 John 2:4, 1 John 2:7 and 1 John 2:8 He is viewed as our Legislator. The new commandment of 1 John 2:7-8 is definitely from Christ, and so too believers receive the forgiveness of sins for His sake. “Nevertheless He saved them for His name’s sake” (Psalms 106:8). “O Lord, though our iniquities testify against us, do Thou it for Thy name’s sake” (Jeremiah 14:7): it is never for the sake of any good thing found in us or done by us. “His name” is here to be taken for His person, for that was what gave infinite value to His work. Our sins are forgiven because they were atoned for by Christ, pardon being purchased and procured by the shedding of His blood (Hebrews 1:3). Our sins were imputed to Christ, laid upon Him. He bore them in His own body on the tree: there He was paid their wages: the debt was discharged, and therefore they are eternally banished from the eyes of the Law. But though the believer’s sins are forgiven for Christ’s sake, yet not to the exclusion of the Father. No indeed, for though Christ be mentioned in many such passages without the Father, it is never but as conjoined with Him. Our salvation is a covenant one in which the eternal Three are equally engaged and concerned. Pardon comes from God the Father, but it flows down to us through Christ the blessed Mediator, being the effect and fruit of His mediation. When it is said that “If we confess our sins, He is faithful and just to forgive us our sins,” the reference is unto the Father, who is faithful to His covenant engagements and just to the claims of Christ’s sacrifice. So too our glorified Saviour is an Advocate with the Father. And thus here: while the forgiveness of our sins is due immediately to the offering of Christ, being sure proof of the everlasting efficacy thereof, it is equally an evidence of God’s grace and the exercise of His righteousness. “Then He is gracious unto Him, and saith, Deliver him from going down to the pit: I have found a ransom” (Job 33:24); “God for Christ’s sake hath forgiven you” (Ephesians 4:32). Every spiritual blessing we receive comes to us from the Father’s bounty, but through the channel of Christ’s glorious and prevalent mediation. The salvation of the triune God shines forth in the person of Christ.
Divine forgiveness can be known only by faith resting on the bare word of God. Reason cannot reach unto it, and often the dictates of conscience are dead against it. Yet a knowledge thereof does not always come to the saint the hour he believes in Christ, though the fact itself does.
“The moment a sinner believes, And trusts in his crucified God, His pardon at once he receives, Redemption in full through Christ’s blood.”
Yet it is the bounden duty of every Christian to labour after a clear realization of the same: “Let us draw near with a true heart in full assurance of faith [i.e. with a firm trust in Christ and entire dependence upon Him], having our hearts sprinkled from an evil conscience” (Hebrews 10:22). Here are some of the marks of a forgiven soul. A spirit without guile (Psalms 32:2)—honest with self and in our dealings with God: hence, “Grace be with all them that love our Lord Jesus Christ in sincerity” (Ephesians 6:24). Mourning for sin and displeasing of God: “there is forgiveness with Thee, that Thou mayest be feared” (Psalms 130:4). Deliverance from the dominion of sin (Micah 7:8). The forgiveness of others (Matthew 6:14).
We turn now to 1 John 2:13-14. In this world nothing is brought to maturity immediately: instead, everything develops by orderly progress and gradual growth—“first the blade, then the ear, after that the full corn in the ear” (Mark 4:28). The child of God is no exception, for at regeneration he is not fully developed spiritually, as the first Adam was naturally; but, in conformity to his Head, he is born like the last Adam—a babe, who “increased in wisdom and stature” (Luke 2:52) until He attained to manhood. All the parts and faculties of the new man indeed come into being at the new birth, but time is needed for their increase and manifestation. The apostle here makes mention of little children, young men, and fathers, and in so doing he grades them not according to their natural ages, nor by the length of time they had been believers, but according to the progress they had made in the Christian life. John himself was well qualified to deal therewith, for in his own case he knew what it once was to be a babe in Christ. Later, he had also known what it was, under the grace and teaching of the Spirit, to advance to the stage of being a young man in Christ. Ultimately, through the good hand of God, he had arrived at being a “father.”
While it be true that the apostle does not here grade the children of God by their natural ages, but rather according to their spiritual attainments, nevertheless he describes the latter in terms which are characteristic of the former, for the different excellences ascribed to each group accord with those which are found in nature. Affection marks the regenerate infant, as it does the physical one; vigorous exploits distinguish the young men, and wisdom the fathers. Little children love to be carried in their parents’ bosoms, to be dandled on their knees, to be taken by the arms as they are taught to walk; and here the spiritual babes are said to know the Father. We are told that “the glory of young men is their strength” (Proverbs 20:29), and the same thing is predicated of the second class in 1 John 2:14; while “with the ancient is wisdom; and in length of days understanding” (Job 12:12)—exemplified in the case of the “fathers.” Thus the several qualities assigned to the three groups harmonize with the natural properties which pertain to those of corresponding ages.
There are real and marked differences among the people of God: not all of them are of one uniform stature, strength, or growth in godliness. Some are sheep, others are lambs, and are to be dealt with accordingly (John 21:15-16). Some are strong, others are weak (Romans 15:1). Some are “babes,” others of “full age” (Hebrews 5:13-14). All are fertile, yet not all in the same measure: “and brought forth, some thirty, some sixty, and some an hundred” (Mark 4:8); similarly we read in John 15:1-27 of “fruit” (John 15:2), “more fruit” (John 15:2), and “much fruit” (John 15:5). Yet though there be different degrees of grace, knowledge and attainments among the sons and daughters of the Lord, they are all alike dear unto Him. Then let us not despise the least degree of grace in others. There was a time when the father in Christ was but a babe, and the time may come when the babe shall grow into a father. If by grace we have been enabled to go “from strength to strength” (Psalms 84:7) and “from glory to glory” (2 Corinthians 3:18) let us bless God, for we have nothing to boast of. “Who maketh thee to differ from another [not only from the unregenerate, but also from thy feebler and more ignorant fellow Christians]? and what hast thou that thou didst not receive?” (1 Corinthians 4:7).
Though the distinctions made by the apostle in our text respect not their natural ages, but rather their different measures of grace, still it is to be observed that God has always had His people of all sorts and sizes. Of “little children” we may cite Samuel, who was called at a very early age (1 Samuel 2:18); Timothy, whom Paul reminded “from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus” (2 Timothy 3:15). Little children also raised their hosannahs to the Son of David (Matthew 21:15-16), and He did not despise them, but defended them. Among young men, we think of Joseph, David (1 Samuel 17:33, 1 Samuel 17:37), and Josiah, who “while he was yet young, he began to seek after the God of David his father” (2 Chronicles 34:3). Among the “fathers” we read of “Mnason of Cyprus, an old disciple” (Acts 21:16), and of “Paul the aged” (Philemon 1:9). And thus it is still: some are plucked as brands from the burning while of tender years, others in the vigour of youth, and others when nearing the close of life. Here too God displays the sovereignty of His grace.
It requires to be pointed out that all babes in Christ do not grow up into spiritual young men, nor do all Christian young men attain the status of fathers. In some instances they are taken home soon after their conversion, but in the majority of cases their development is checked through failing to make a proper use of the means of grace, and hindered by a number of other things. There are many who make a promising start, but later their zeal abates, they backslide, and become a grief to their brethren. To the Corinthians Paul had to say, “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ” (1 Corinthians 3:1); while to the Hebrews he complained, “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat” (Hebrews 5:12). On the other hand, there are those who progress steadily and make such proficiency in the school of Christ that, long before their heads are hoary, they can say with David, “I understand more than the ancients, because I keep Thy precepts” (Psalms 119:100). That the believer ought to make constant advance in the Christian life is obvious, for we are expressly exhorted to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). To the Ephesians Paul wrote, “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine... but speaking the truth in love, may grow up into Him in all things, which is the head, even Christ” (Ephesians 4:14-15); and to the Corinthians, “Brethren, be not children in understanding; howbeit in malice be ye children; but in understanding be men” (1 Corinthians 14:20). Nevertheless, the fact remains that it is with individual Christians as it was (and still is) with corporate companies of the saints. To those at Rome Paul could say, “your faith is spoken of throughout the whole world”(Romans 1:8), but of the Galatians he had to say, “Ye did run well; who did hinder you?” (Galatians 5:7). To the Thessalonians he declared, “your faith groweth exceedingly,, and the charity of every one of you all toward each other aboundeth” (2 Thessalonians 1:3); whereas of the Ephesians it is recorded, “thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works” (Revelation 2:4-5). In many instances growth in grace is far from corresponding with the increase of age. There are many professing Christians, and not a few real ones too, who are old in years and of long standing in the Church, yet are they but little children in knowledge and experience: they neither attain unto an apprehension of the deeper things of God, nor are they competent to counsel those who are much younger than themselves. How often we behold a verification of those words of Job 32:9 : “Great men are not always wise: neither do the aged understand judgment.” How few really spiritual Christians there are, qualified to restore a brother who has been overtaken in a fault (Galatians 6:1). Mortified young believers are far more spiritual than older ones who indulge their fleshly appetites and inordinately seek the things of this world. The youthful Elihu used milder language and better arguments when reasoning with the afflicted patriarch than did the three friends who were greatly his seniors. Gracious abilities come not from age, but from the Spirit. Those whose thoughts are formed and whose ways are regulated by the Word of Truth are wiser than they who confer much with flesh and blood.
While the differences between the three classes in the school of Christ are more or less clearly marked (probably much more so in the apostle’s day than in ours), yet we need to be upon our guard against so partitioning off believers in our mind that we attribute all the knowledge to the fathers, or all the strength to the young men. That would be contrary to Scripture and experience alike: as the fathers have strength, so the young men possess knowledge, though not to the same extent. So too if the young men in Christ overcome the wicked one, so do the babes in their measure and degree—and the fathers also. It is also to be borne in mind that Christian experience is not always uniform or unvarying even in the same individual. The mature saint may in some respects be as weak as the most recent convert, and in certain regards be tempted as fiercely as the young men. In general, we may say that God so orders His providences with the different members of His family that each of them is given opportunity to exercise and make manifest these Christian characteristics in due course, so that in their season those graces shine forth with greater clearness.
It will be noted that the apostle addresses the several classes according to the order of their dignity and responsibility; whereas in Ephesians 5:1-33 and Ephesians 6:1-24 it is the order of grace, for in each instance of the reciprocal relations it is the inferior party who is first exhorted, the wives before the husbands, children before their fathers, and servants before their masters. To notice first the weaker vessel, or the one occupying the lower place, is according to that wondrous grace which led the Lord of glory to take upon Him the form of a servant. Nothing in the Scriptures is without significance and importance, for they are the Word of Him who is a God of order. A further example of what we are here calling attention to is found in the contrast presented between the parable of the labourers (Matthew 20:1-34) and that of the talents (Matthew 25:14-30). In the former, where the Lord was acting in sovereign grace (Matthew 24:15), He began by rewarding the one who had done the least, who had wrought only one hour; but in the latter, where responsibility was in view, the one who had received the five talents was dealt with before those who had received only two and one. In accord with the different grades of intelligence and attainments among His people, the Lord graciously calls a variety of servants, whom He equips to minister unto them. The ministers of Christ are not all of the same spiritual stature, nor are they alike qualified to be of most help to the several classes in Christ’s school. Thus we are told that “He gave some apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Ephesians 4:11-12). The first two of those offices have become obsolete, but the last three mentioned still obtain, and they correspond closely with the three groups mentioned in our text: the evangelist being best suited to the babes in Christ, the pastor to the young men, and the teacher to the fathers, who are capable of receiving profounder instruction than either of the others. Our Lord Himself, the perfect Servant, was Divinely fitted for and actually discharged all three functions, for not only did He go about evangelizing, but He went forth to “teach and preach in their cities” (Matthew 11:1, and cf. Matthew 4:23); as did also the most gifted one of His ambassadors—thus the two things are quite distinct.
There are many who mistakenly suppose that all God-sent preachers are the same. In one sense they are, all being commissioned by Him and clothed with His authority; but they are not alike furnished to meet the peculiar needs of the several classes of the saints. There are ministerial “young men” and “fathers,” as well as among the rank and file of believers.
Since there are always far more spiritual babes than fathers in the churches, the Lord appoints a greater number of His servants to minister “the milk of the word” unto those, and endows fewer of them with the ability to give forth “strong meat.” As Paul informed the Corinthians, “But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you” (2 Corinthians 10:13). His traducers were accusing him of egotism and blaming him for ranking himself with such wise and eminent men as they deemed themselves to be. He refuted their charge, insisting that he had not gone beyond either the capacity or the territory which God had assigned him. The “rule” is the determiner of both the gifts and the sphere of each servant of God, and the “which God hath distributed” shows that He bestows them in varying measures.
Still more to the point was his statement in the first Corinthian epistle, “For though ye have ten thousand instructors in Christ, yet have ye not many fathers” (1 Corinthians 4:15). Upon which S.E. Pierce said: “None ever respected such as the Lord sent more than did Paul; yet he did not think alike of all them as it respected their station, qualities, and usefulness to the souls of men. Some of them were instructors in Christ, and they could go no further: the Lord Himself had neither fitted nor designed them for anything beyond this. It was a great honour conferred upon them to be such; yet they should be content and not exalt themselves above their brethren by thinking they were the only ministers who are useful in the Church of Christ. Most assuredly fathers in Christ are superior to them, and their usefulness must be of more service and importance. As amongst such are real saints the Lord will have the threefold division kept up, of fathers, young men, and babes in Christ, so He will have ministers suited to each of these. And whilst they shall all be useful in their respective situations, yet they cannot be so in the same way. The ministerial fathers will ever be distinguished from others. Their use will be of another kind from that of the brother who is to encourage the young men in Christ, and quite distinct again from those who feed the babes.” As there are always many fewer fathers among the saints, so far fewer men capable of ministering to them. The links between what is said in 1 John 2:12 to be the common portion of all the believing children of God and what is predicated of them in 1 John 2:13-14, where they are divided into three classes, are more or less apparent. First, “I write unto you, fathers, because ye have known Him that is from the beginning;” however lengthy or full be their acquaintance with Christ, their experiential knowledge of Him began by proving the sufficiency of His atoning blood to cleanse them from all the guilt of sin. Second, “I write unto you, young men, because ye have overcome the wicked one:” such victory was not possible unless there was the assurance of sins forgiven, for, as Revelation 12:11, declares: “they overcame him by the blood of the Lamb:” that is by faith in that blood. Third, “I write unto you, little children, because ye have known the Father:” but such a privilege and blessing cannot be apart from the Saviour, for, as He said, “no one cometh unto the Father, but by Me” (John 14:6). It is blessed to see that the sins of the weakest babe are as truly forgiven him as are those of the maturest father. It is also to be noted that the forgiveness of sins is accompanied not only by the knowledge of the Father, but by conflict with the wicked one too.