Mat 18:3, Joh 13:33, 1Jo 2:1, 12-13 | Barnes | STEP

Matthew 18:3

John 13:33

Verse 33. Little children. An expression of great tenderness, denoting his deep interest in their welfare. As he was about to leave them, he endeavours to mitigate their grief by the most tender expressions of attachment, showing that he felt for them the deep interest in their welfare which a parent feels for his children. The word children is often given to Christians as implying--

1st. That God is their Father, and that they sustain toward him that endearing relation, Rom 8:14,15.

2nd. As denoting their need of teaching and guidance, as children need the aid and counsel of a father. See the corresponding term babes used in 1Cor 3:1, 1Pet 2:2

3rd. It is used, as it is here, as an expression of tenderness and affection. See Gal 4:19, 1Jn 2:1, 12, 28, 3:7, 18, 4:4, 5:21.

Yet a little while I am with you. He did not conceal the fact that he was soon to leave them. There is something exceedingly tender in this address. It shows that he loved them to the end; that as their friend and guide, as a man, he felt deeply at the thoughts of parting from them, and leaving them to a cold and unfeeling world. A parting scene at death is always one of tenderness; and it is well when, like this, there is the presence of the Saviour to break the agony of the parting pang, and to console us with the words of his grace.

As I said unto the Jews. See Jn 7:34.

So now I say to you. That is, they could not follow him then, Jn 13:36, 14:2. He was about to die and return to God, and for a time they must be willing to be separated from him. But he consoled them (Jn 13:36) with the assurance that the separation would be only temporary, and that they should afterward follow him.

(w) "as I said unto the Jews" Jn 7:34, 8:21

1 John 2:1

FIRST JOHN CHAPTER II.

ANALYSIS OF THE CHAPTER.

THE subjects which are introduced into this chapter are the following:

I. A statement of the apostle that the great object which he had in writing to them was that they should not sin; and yet if they sinned, and were conscious that they were guilty before God, they should not despair, for they had an Advocate with the Father who had made propitiation for the sins of the world, 1Jn 2:1,2. This is properly a continuation of what he had said in the close of the previous chapter, and should not have been separated from that.

II. The evidence that we know God, or that we are his true friends, is to be found in the fact that we keep his commandments, 1Jn 2:3-6.

III. The apostle says that what he had been saying was no new commandment, but was what they had always heard concerning the nature of the gospel; but though in this respect the law of love which he meant particularly to enforce was no new commandment, none which they had not heard before, yet in another respect it was a new commandment, for it was one which in its peculiarity was originated by the Saviour, and which he meant to make the charac- teristic of his religion, 1Jn 2:7-11. A large part of the epistle is taken up in explaining and enforcing this commandment requiring love to the brethren.

IV. The apostle specifies 1Jn 2:12-14 various reasons why he had written to them--reasons derived from the peculiar character of different classes among them--little children, fathers, young men.

V. Each of these classes he solemnly commands not to love the world, or the things that are in the world, for that which constitutes the peculiarity of the "world" as such is not of the Father, and all "that there is in the world is soon to pass away," 1Jn 2:15-17.

VI. He calls their attention to the fact that the closing dispensation of the world had come, 1Jn 2:18-20. The evidence of this was, that antichrist had appeared.

VII. He calls their attention to the characteristics of the antichrist. The essential thing would be that antichrist would deny that Jesus was the Christ, involving a practical denial of both the Father and the Son. Persons of this character were abroad, and they were in great danger of being seduced by their arts from the way of truth and duty, 1Jn 2:21-26.

VIII. The apostle, in the close of the chapter, 1Jn 2:27-29, expresses the belief that they would not be seduced, but that they had an anointing from above which would keep them from the arts of those who would lead them astray, he earnestly exhorts them to abide in God the Saviour, that when he should appear they might have confidence and not be ashamed at his coming.

Verse 1. My little children. τεκνιαμου. This is such language as an aged apostle would be likely to use when addressing a church, and its use in this epistle may be regarded as one evidence that John had reached an advanced period of life when he wrote the epistle.

These things write I unto you. To wit, the things stated in chapter one.

That ye sin not. To keep you from sin, or to induce you to lead a holy life.

And if any man sin. As all are liable, with hearts as corrupt as ours, and amidst the temptations of a world like this, to do. This, of course, does not imply that it is proper or right to sin, or that Christians should have no concern about it; but the meaning is, that all are liable to sin, and when we are conscious of sin the mind should not yield to despondency and despair. It might be supposed, perhaps, that if one sinned after baptism, or after being converted, there could be no forgiveness. The apostle designs to guard against any such supposition, and to show that the atonement made by the Redeemer had respect to all kinds of sin, and that under the deepest consciousness of guilt and of personal unworthiness, we may feel that we have an advocate on high.

We have an advocate with the Father. God only can forgive sin; and though we have no claim on him, yet there is one with him who can plead our cause, and on whom we can rely to manage our interests there. The word rendered advocate (παρακλητος or--paraclete) is elsewhere applied to the Holy Spirit, and is in every other place where it occurs in the New Testament rendered comforter, Jn 14:16,26; Jn 15:26, 16:7. On the meaning of the word, Jnn 14:16. As used with reference to the Holy Spirit (Jn 14:16, et al.) it is employed in the more general sense of helper, or aid; and the particular manner in which the Holy Spirit aids us may be seen stated in Jn 14:16. As usual here with reference to the Lord Jesus, it is employed in the more limited sense of the word advocate, as the word is frequently used in the Greek writers to denote an advocate in court; that is, one whom we call to our aid; or to stand by us, to defend our suit. Where it is applied to the Lord Jesus, the language is evidently figurative, since there can be no literal pleading for us in heaven; but it is expressive of the great truth that he has undertaken our cause with God, and that he performs for us all that we expect of an advocate and counsellor. It is not to be supposed, however, that he manages our cause in the same way, or on the same principles on which an advocate in a human tribunal does. An advocate in court is employed to defend his client. He does not begin by admitting his guilt, or in any way basing his plea on the conceded fact that he is guilty; his proper business is to show that he is not guilty, or, if he be proved to be so, to see that no injustice shall be done him. The proper business of an advocate in a human court, therefore, embraces two things:

(1.) To show that his client is not guilty in the form and manner charged on him. This he may do in one of two ways, either

(a.) by showing that he did not do the act charged on him, as when he is charged with murder, and can prove an alibi, or show that he was not present at the time the murder was committed; or

(b.) by proving that he had a right to do the deed--as, if he is charged with murder, he may admit the fact of the killing, but may show that it was in self-defence.

(2.) In case his client is convicted, his office is to see that no injustice is done to him in the sentence; to stand by him still; to avail himself of all that the law allows in his favour, or to state any circumstance of age, or sex, or former service, or bodily health, which would in any way mitigate the sentence. The advocacy of the Lord Jesus in our behalf, however, is wholly different from this, though the same general object is pursued and sought, the good of those for whom he becomes an advocate. The nature of his advocacy may be stated in the following particulars:

(1.) He admits the guilt of those for whom he becomes the advocate, to the full extent charged on them by the law of God, and by their own consciences. He does not attempt to hide or conceal it. He makes no apology for it. He neither attempts to deny the fact, nor to show that they had a right to do as they have done. He could not do this, for it would not be true; and any plea before the throne of God which should be based on a denial of our guilt would be fatal to our cause.

(2.) As our advocate, he undertakes to be security that no wrong shall be done to the universe if we are not punished as we deserve; that is, if we are pardoned, and treated as if we had not sinned. This he does by pleading what he has done in behalf of men; that is, by the plea that his sufferings and death in behalf of sinners have done as much to honour the law, and to maintain the truth and justice of God, and to prevent the extension of apostasy, as if the offenders themselves had suffered the full penalty of the law. If sinners are punished in hell, there will be some object to be accomplished by it; and the simple account of the atonement by Christ is, that his death will secure all the good results to the universe which would be secured by the punishment of the offender himself. It has done as much to maintain the honour of the law, and to impress the universe with the truth that sin cannot be committed with impunity. If all the good results can be secured by substituted sufferings which there would be by the punishment of the offender himself, then it is clear that the guilty may be acquitted and saved. Why should they not be? The Saviour, as our advocate, undertakes to be security that this shall be.

(3.) As our advocate, he becomes a surety for our good behaviour; gives a pledge to justice that we will obey the laws of God, and that he will keep us in the paths of obedience and truth; that, if pardoned, we will not continue to rebel. This pledge or surety can be given in no human court of justice. No man, advocate or friend, can give security when one is pardoned who has been convicted of stealing a horse, that he will not steal a horse again; when one who has been guilty of murder is pardoned, that he will never be guilty of it again; when one who has been guilty of forgery is pardoned, that he will not be guilty of it again. If he could do this, the subject of pardon would be attended with much fewer difficulties than it is now. But the Lord Jesus becomes such a pledge or surety for us, (Heb 7:22,) and hence he becomes such an advocate with the Father as we need.

Jesus Christ the righteous. One who is eminently righteous himself, and who possesses the means of rendering others righteous. It is an appropriate feeling when we come before God in his name, that we come pleading the merits of one who is eminently righteous, and on account of whose righteousness we may be justified and saved.

(*) "little children" "My children" (a) "advocate" Rom 8:34, Heb 7:25

1 John 2:12-13

Verse 12. I write unto you, little children. There has been much difference of opinion among commentators in regard to this verse and the three following verses, on account of the apparent tautology. Even Doddridge supposes that considerable error has here crept into the text, and that a portion of these verses should be omitted in order to avoid the repetition. But there is no authority for omitting any portion of the text, and the passage is very much in accordance with the general style of the apostle John. The author of this epistle was evidently accustomed to express his thoughts in a great variety of ways, having even the appearance of tautology, that the exact idea might be before his readers, and that his meaning might not be mis- apprehended. In order to show that the truths which he was uttering in this epistle pertained to all, and to secure the interest of all in them, he addresses himself to different classes, and says that there were reasons existing in regard to each class why he wrote to them. In the expressions, "I write," and "I have written," he refers to what is found in the epistle itself, and the statements in these verses are designed to be reasons why he brought these truths before their minds. The word here rendered little children (τεκνια)is different from that used in 1Jn 2:13, and rendered there little children, (παιδια;) but there can be little doubt that the same class of persons is intended. Some have indeed supposed that by the term little children here, as in 1Jn 2:1, the apostle means to address all believers --speaking to them as a father; but it seems more appropriate to suppose that he means in these verses to divide the body of Christians whom he addressed into three classes--children, young men, and the aged, and to state particular reasons why he wrote to each. If the term (τεκνια) little children here means the same as the term (παιδια) little children in 1Jn 2:13, then he addresses each of these classes twice in these two verses, giving each time somewhat varied reasons why he addressed them. That, by the term "little children" here, he means children literally, seems to me to be clear,

(1.) because this is the usual meaning of the word, and should be understood to be the meaning here, unless there is something in the connexion to show that it is used in a metaphorical sense;

(2.) because it seems necessary to understand the other expressions, "young men," and "fathers," in a literal sense, as denoting those more advanced in life;

(3.) because this would be quite in character for the apostle John. He had recorded, and would doubtless remember the solemn injunction of the Saviour to Peter, (Jn 21:15,) to "feed his lambs," and the aged apostle could not but feel that what was worthy of so solemn an injunction from the Lord, was worthy of his attention and care as an apostle; and

(4.) because in that case, each class, fathers, young men, and children, would be twice addressed in these two verses; whereas if we understood this of Christians in general, then fathers and young men would be twice addressed, and children but once. If this be so, it may be remarked,

(1.) that there were probably quite young children in the church in the time of the apostle John, for the word would naturally convey that idea.

(2.) The exact age cannot he indeed determined, but two things are clear:

(a.) one is, that they were undoubtedly under twenty years of age, since they were younger than the "young men"--νεανισκοι a word usually applied to those who were in the vigour of life, from about the period of twenty up to forty years, (1Jn 2:13,) and this word would embrace all who were younger than that class; and

(b.) the other is, that the word itself would convey the idea that they were in quite early life, as the word children--a fair translation of it --does now with us. It is not possible to determine, from the use of this word, precisely of what age the class here referred to was, but the word would imply that they were in quite early life. No rule is laid down in the New Testament as to the age in which children may be admitted to the communion. The whole subject is left to the wise discretion of the church, and is safely left there. Cases must vary so much that no rule could be laid down; and little or no evil has arisen from leaving the point undetermined in the Scriptures. It may be doubted, however, whether tile church has not been rather in danger of erring by having it deferred too late, than by admitting children too early.

(3.) Such children, if worthy the attention of an aged apostle, should receive the particular notice of pastors now. Jn 21:15. There are reasons in all cases now, as there were then, why this part of a congregation should receive the special attention of a minister of religion. The hopes of a church are in them. Their minds are susceptible to impression. The character of the piety in the next age will depend on their views of religion. All that there is of value in the church and the world will soon pass into their hands. The houses, farms, factories; the pulpits, and the chairs of professors in colleges; the seats of senators and the benches of judges; the great offices of state, and all the offices in the church; the interests of learning, and of benevolence and liberty, are all soon to be under their control. Everything valuable in this world will soon depend on their conduct and character; and who, therefore, can over-estimate the importance of training them up in just views of religion. As John wrote to this class, should not pastors preach to them?

Because--οτι. This particle may be rendered for, or because; and the meaning may be either that the fact that their sins were forgiven was a reason for writing to them, since it would be proper, on that ground, to exhort them to a holy life; or that he wrote to them because it was a privilege to address them as those who were forgiven, for he felt that, in speaking to them, he could address them as such. It seems to me that it is to be taken as a causal particle, and that the apostle, in the various specifications which he makes, designs to assign particular reasons why he wrote to each class, enjoining on them the duties of a holy life. Comp. 1Jn 2:21. Your sins are forgiven you. That is, this is a reason why he wrote to them, and enjoined these things on them. The meaning seems to be, that the fact that our past sins are blotted out furnishes a strong reason why we should be holy. That reason is founded on the goodness of God in doing it, and on the obligation under which we are brought by the fact that God has had mercy on us. This is a consideration which children will feel as well as others; for there is nothing which will tend more to make a child obedient hereafter, than the fact that a parent freely forgives the past.

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

(*) "little children" "Children" (b) "name's sake" Ps 25:11, Lk 24:47, Acts 10:43 Verse 13. 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 νεανισκοι, 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. 1Jn 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 froth 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. νεανισκοι. This word would properly embrace those who were in the rigour of life, midway between children and old men. It is uniformly rendered young men in the New Testament: Mt 19:20,22, Mk 14:61, 16:6, Lk 7:14, Acts 2:17, 5:10; and in the passages before us. It does not elsewhere occur. It is commonly understood as embracing those in the prime and rigour of manhood up to the period of about forty years.--Robinson.

Because ye have overcome the wicked one. That is, because you have rigour, (see the next verse,)and that rigour 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 combatted 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 vigour 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, be; cause 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 rigour 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 rigour in the sacred cause of religion.

I write unto you, little children". Many Mss. read here, I have written--εγραψα--instead of I write--γραφω. This reading is found in both the ancient Syriac versions, and in the Coptic; it was followed by Origen, Cyril, Photius, and OEcumenius; and it is adopted by Grotius, Mill, and Hahn; and is probably the true reading. The connexion seems to demand this. In 1Jn 2:12,13, the apostle uses the word γραφω--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 εγραψα--I have written. The connexion, 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 1Jn 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 1Jn 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 towards him all the affectionate interest which grows out of this relation.

(a) "him" 1Jn 1:1 (*) "little children" "Children" (b) "Father" Jn 14:7,9