“This is what you are. Live into it.”
Download discussion questions: 1 John 2:12-14 Two Sequences
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This brief section of John’s letter stands out in its repetition and rhythm, almost poetic in its form. We explored several questions to see how this section relates to what comes before it, what comes after it, and how this section ties them together.
Writing and Written
Why does John change from “writing” to “have written” (vv. 12-14)?
It was noted that some English translations (e.g., ESV, NIV, RSV)[1] simply use the present tense (“I write”) in all these verses. However, the Greek text[2] uses a past-tense (aorist) verb in the last three occurrences. The translations that use the present tense are interpreting this as a style[3] not uncommon in first-century letters. The point here is that those translations are not wrong, but they make a particular assumption about John’s writing.
Taking the verbs at their face value, our group had several suggestions about John’s change in tense from present to past. One person commented that John is emphasizing, “I’m doing it. I have done it.” Or, in the words of one writer
He first ‘writes’ and then confirms what he ‘has written’. His message is sure and steadfast; he does not change his mind; this is his ‘full and final testimony.’[4]
Another member in our group proposed that this is a restatement of verses 7-8 about the “old/new commandment,” that there is nothing new here.
The change of verb tenses along with the repetition with variations (discussed below) certainly draws the attention of readers (then and now).
[T]he seasoned communicator’s intuition [is] that by this point in the discourse readers (or hearers) stand in need of fresh exhortation to take heed. Therefore he employs an altered angle of address that clamors for the full engagement of their interpretive faculties.[5]
The altered yet similar wording seems to form a connecting link.
[T]he writer uses the γράφω [graphō, “I am writing”] clauses in vv 12-13 to lead into a threefold series of summary statements about orthodox belief, and the ἔγραψα [egrapsa, “I have written] clauses in v 14 to preface the start of his further discussion of those statements, and to anticipate the body of teaching which is yet to come.[6]
Children, Fathers, Young Men
Who is he addressing as children, fathers, young men (vv. 12-14)?
No one in our discussion expressed the idea that John is dividing his exhortation according to physical ages.
The fact that the passage is kin to poetry makes us think twice before insisting that so literal a meaning must be given to the words.[7]
The suggestions included different stages of spiritual development. Someone else thought perhaps John is addressing the same people from different perspectives, that none of us are so one-dimensional.
The statement about each group gives a reason for John’s writing: “I am writing because…” Each of the reasons John gives is an affirmation, as if to say, “I am not writing to correct or admonish you; I am writing because of what is already true in your life.”
It covers everyone, and it does so in a way calculated to attract rather than repel or accuse.[8]
Someone pointed out that the first reason, “because your sins are forgiven” (v. 12b) is something done for “the little children” (v. 12a), while the rest of the reasons sound more like progress that has been made in knowing God and in overcoming evil. Perhaps that relates to the dependent status of “little children.” Only after receiving the cleansing (1:7), forgiveness (1:9), and propitiation (2:2) of sin can our progress in the Christian life, “walking in the light,” begin.
One person had the idea of looking at the chief characteristics of each grouping to summarize what John might have been thinking.
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- Children are eager to learn and they listen.
- Fathers are those who lead, and, as someone added, they have reproduced their life in others.
- Young men are active and energetic and confident.
Other sources provided additional insight.
“Little children” (τεκνία, teknia) is a diminutive or intimately affectionate form of a word for child that is only used by John in the New Testament (τεκνίον, teknion).[9] He uses the word seven times in 1 John (2:1, 2:12, 2:28, 3:7, 3:18, 4:4, 5:21). The only other NT occurrence (also by John) is in the mouth of Jesus, in the upper room, speaking to the Eleven (John 13:33), after Judas had left (vv. 30-31).
Little children is one of John’s favourite expressions … and it is clear in the other cases that he is not thinking of little children in terms of age but of Christians whose spiritual father he is.[10]
John uses teknia repeatedly in his letter, but only here does he mention “young men” (νεανίσκοι, neaniskoi, vv. 13b, 14b) or “fathers” (πατέρες, pateres, vv. 13a, 14a). That repeated use sets teknia apart from the other two groups, as if it is John’s general term for the entire congregation.
A group member pointed out that at the time he wrote this letter, John was probably a very old man, and he is writing to his spiritual offspring, so everyone might be considered “little children.”
The τεκνία (teknia, little children) of 2:12 are probably the entire readership, conceived of by John as children of God through their reception of the gospel (cf. the parenting language of John 1:12-13). By extension, because of John’s apostolic ministry to them, they are referred to affectionately as his “little children.”[11]
That leaves the Christian community viewed as two groups.
He is thinking basically of two groups within his church. He regards them all as his “children” (τεκνία, v. 12, παιδία, v. 14); but within the community as a whole he distinguishes younger and older believers….[12]
There was a brief question about the “fathers” and “young men.” Is John addressing only male members of the community?
Given the highly rhetorical character of this passage, it is likely that John does not intend to limit the vocatives to male believers alone. His opening vocative in 2:12, “little children” (τεκνία), brings all his original reads into view and perhaps serves double duty by alluding to the early stage of Christian conversion and growth, which is then represented by his switch to a different word for “children” (παιδία) in v. 14. His address to “fathers” reflects a call to those who are mature enough to be training others in Christian living, and “young men” refers to those in the stage of completing their full maturity in spiritual understanding. This interpretation seems to be confirmed by 5:1, 4, which state that everyone who believes that Jesus is the Christ has been reborn as a child of God (5:1) and that such faith overcomes the world (5:4).[13]
One other detail about the “children, fathers, and young men” John writes to. After introducing the passage with “little children” or “dear children” (NIV), John begins the second “stanza” with a different word, παιδία (paidia) usually translated in this passage simply as “children.” Since paidia, like teknia, is a diminutive form, some translation render both words as “little children.”
However, there is a nuanced distinction between the words.
Compare teknia little children, which emphasizes the idea of kinship, while [paidia] emphasizes the idea of subordination and consequent discipline. Hence it is the more appropriate word when spoken from the standpoint of authority rather than of affection.[14]
A translation that pays special attention to shades of meaning of similar words translates teknia in 1 John 2:1, 12 as “little children” with the explanatory note “[born-ones, bairns]” and translates paidia in 1 John 2:14, as “little children under instruction.” [15] Perhaps John’s change from “little children” to “children [under instruction]” reflects the progress in spiritual maturity mentioned above.
Different Reasons “Because”
How are the reasons given (“because…”) different in the second sequence (vv. 13b‑14)?
In this sequence v. 14 does not merely repeat vv. 12-13; it advances the argument, and prepares the way for the teaching which is to follow[16]
As mentioned above, the word used for “children” changes and the reason given (“because…”) changes, perhaps to emphasize the growing process for the maturing “children under discipline.”
In contrast, neither the description nor the reason changes when John repeats exactly the same words about fathers.
I have written to you, fathers because you know him who is from the beginning.
(1 John 2:13a, 14a)
We considered what John means by “him who is from the beginning.” The most helpful insight came, as usually is the case, from the text itself. A person commented about the similarity of language back to the beginning of John’s letter.
What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life…
(1 John 1:1)
John opened his letter with emphatic evidence of his first-hand relational experience with Jesus, the incarnate Word, just as he opened his gospel account. The older, more mature members in the congregation, the “fathers” are affirmed for their practical, relational knowledge (γινώσκω, ginōskō) of the risen and ascended Christ. Apparently, at least at this point in his letter, John has no more to say to these fathers.
On the other hand, he repeats his affirmation to the young men while at the same time inserting two additional comments.
I am writing to you, young men, because you have overcome the evil one.
(1 John 2:13b)
I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one.
(1 John 2:14b, emphasis added)
We considered reasons why John might have expanded his words specifically to the “young men.” Someone suggested that John, knowing that these “young men” would be facing more temptations, wanted to provide more detail. Being strong and dependent on God’s Word are essential. Another comment focused on the lies that distract us, lies that discourage us into believing we cannot continue. John counters those lies with the facts. The young men have made it this far “because you are strong, and [because] the Word of God abides in you.” Those reasons have not changed. Those same reasons will continue to overcome the evil one. As a member paraphrased John, “This is who you are. Continue to live into that.”
The Link
This section of John’s letter does indeed provide a link connecting what came before and what he is about to write.
This highly rhetorical summary of what has been said in 1:5-2:11 reassures the readers of John’s confidence in them and prepares them for the further teaching that follows, exhorting them to continue to be faithful by remaining in the teaching about Jesus.[17]
Early in his letter John issued repeated stern warnings about those who continue to walk in the darkness. It is easy to imagine his readers having concerns about what more might be coming in his letter. This section would be an encouragement and an assurance of John’s affirmation of their spiritual progress.
John writes “because” certain facts are true of his readers, and his discussion and exhortation can therefore proceed on this basis.[18]
May we also be encouraged and prepared to receive the rest of John’s “discussion and exhortation.”
[1] https://www.biblegateway.com/verse/en/1%20John%202%3A14
[2] https://biblehub.com/interlinear/1_john/2-14.htm
[3] The so-called “epistolary aorist.” For example, see John Stott, The Epistles of John, Tyndale New Testament Commentaries (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1975), 96.
[4] John Stott, The Epistles of John, Tyndale New Testament Commentaries (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1975), 96.
[5] Robert W. Yarbrough, 1-3 John, Baker Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Baker Academic, 2008), 116.
[6] Stephen S. Smalley, 1,2,3 John, Word Biblical Commentary (Waco, Texas: Word Books, Publisher, 1984), 78; emphasis added.
[7] William Barclay, The Letters of John and Jude, The Daily Study Bible Series (Philadelphia: The Westminster Press, 1976), 52.
[8] Robert W. Yarbrough, 1-3 John, Baker Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Baker Academic, 2008), 116.
[9] https://www.billmounce.com/greek-dictionary/teknion
[10] William Barclay, The Letters of John and Jude, The Daily Study Bible Series (Philadelphia: The Westminster Press, 1976), 52; note that John also uses τεκνία in v. 12, which Barclay omits. Metzger’s Textual Commentary indicates no textual variant to explain this omission.
[11] Robert W. Yarbrough, 1-3 John, Baker Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Baker Academic, 2008), 112.
[12] Stephen S. Smalley, 1,2,3 John, Word Biblical Commentary (Waco, Texas: Word Books, Publisher, 1984), 72.
[13] Karen H. Jobes, 1, 2, and 3 John, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan Academic, 2014), 105.
[14] Marvin Richardson Vincent, Word Studies in the New Testament, Volume II (New York: Charles Scribner’s Sons, 1905), 334.
[15] Kenneth S. Wuest, The New Testament: An Expanded Translation (Grand Rapids, Michigan: Willam B. Eerdmans Publishing Company, 1961), 567.
[16] Stephen S. Smalley, 1,2,3 John, Word Biblical Commentary (Waco, Texas: Word Books, Publisher, 1984), 78.
[17] Karen H. Jobes, 1, 2, and 3 John, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan Academic, 2014), 103.
[18] Stephen S. Smalley, 1,2,3 John, Word Biblical Commentary (Waco, Texas: Word Books, Publisher, 1984), 78.