Chapter 5

1 John 2:12–14

Literary Context

The highly structured rhetoric of this section brings John’s foundational statements in 1:5–2:11 to bear on the specific community(-ities) of believers to whom he is writing. John summarizes his teaching in the first part of this letter in a way that affirms his confidence in his readers as part of reassuring them that they do, indeed, have eternal life. He switches from hypothetical examples in the third person (e.g., “the one who says … ,” 2:4, 6, 9) to affirming statements in the second person (e.g., “your sins are forgiven,” 2:12c, cf. vv. 13, 14) in order to emphasize their own experience of the truths he has been discussing. His readers have been living out their faith in Christ, and these verses (2:12–14) commend them for that.

But these verses also serve as a janus passage that anticipates the exhortations that follow, given in the second person plural imperative (e.g., 2:15, “Do not love the world …”). John summarizes statements about Christian identity that he has previously explained in greater detail and introduces the topic of overcoming the evil one, which provides the transition into his exhortations about what his readers must do to continue living in Christ with the assurance of eternal life.

  1. III. Dealing with Sin (2:1–6)
  2. IV. Love, Light, and Darkness (2:7–11)
  3. V. Children, Fathers, and Young Men (2:12–14)
    1. A. Children, Your Sins Are Forgiven (2:12)
    2. B. Fathers, You Know Him Who Is from the Beginning (2:13a–c)
    3. C. Young Men, You Have Overcome the Evil One (2:13d–f)
    4. D. Children, You Know the Father (2:14a–c)
    5. E. Fathers, You Know Him Who Is from the Beginning (2:14d–f)
    6. F. Young Men, You Are Strong (2:14g-k)
  4. VI. Love for World Is Contrary to Love for Father (2:15–17)

Main Idea

The author explains his motivation for writing by describing his original readers in three categories that roughly correspond to different stages in life (children, fathers, young men). Through every stage of a Christian’s life, confession for forgiveness of sins, knowledge of the Father and Son, the indwelling of God’s Word, and victory over the evil one are necessary aspects of walking in the light. These elements allude to the promises of the new covenant prophesied in the OT.

Translation

Structure

This passage is the most rhetorically structured in the letter. Each statement begins with a form of “I write” (γράφω), with the first three statements in the present tense, and the second three, in the aorist (ἔγραψα). The shift in tense should not be pressed beyond recognizing its rhetorical effect, which is to divide the section in two. The division is reinforced by the repetition of words for “children” (τεκνία, παιδία), grouping the passage into two “stanzas” of three statements each. The second triplet both reinforces and advances the statements in the first triplet in a manner similar to Hebrew parallelism. The suggestion that the object of “I write” is 1 John and that “I wrote” refers to another document, maybe the gospel or 2 John, or even to two sections of 1 John, has no grounding in Greek usage or in the immediate context.1

Each stanza is further structured by the vocatives: “children” (τεκνία), “fathers” (πατέρες), “young men” (νεανίσκοι). This sequence is repeated (with the slight variation, παιδία) in the second triplet. The syntax of each statement is also identical: a form of γράφω, a vocative, and a hoti clause:

This highly structured rhetoric is effective for making the passage memorable and, therefore, marks it as a (the?) high point of the letter. The needs of remembering material in a largely oral culture necessitate such schemes, which may seem trivial or be missed altogether in our own visual, text-based culture. Ong explains:2

In a primary oral culture, to solve effectively the problem of retaining and retrieving carefully articulated thought, you have to do your thinking in mnemonic patterns shaped for ready oral recurrence. Your thoughts must come into being in heavily rhythmic, balanced patterns, in repetitions or antitheses, in alliterations and assonances, in epithetic and other formulary expressions, in standard thematic settings … in proverbs which are constantly heard by everyone so that they come to mind readily and which themselves are patterned for rhythm and ready recall, or in other mnemonic form. Serious thought is intertwined with memory systems. Mnemonic needs determine even syntax.” (italics added)

The need to remember important material without reference to written text through the use of rhetorical conventions is reflected throughout the NT, and largely escapes those of us who are not native to such a culture.3 The effect of the rhetorical repetition might be captured in translation by something like “I am writing to you … yes, I write to you” (2:12, 14). After his foundational discussion in 1:1–2:11 about sin, light, and love, John is now ready to bring his message to bear specifically and directly on his readers, especially as he is about to pronounce the first exhortation of the letter in 2:15, using his first imperative verb. 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.

Exegetical Outline

  1. V. Children, Fathers, and Young Men (2:12–14)
    1. A. Children, your sins are forgiven (2:12)
    2. B. Fathers, you know him who is from the beginning (2:13a–c)
    3. C. Young men, you have overcome the evil one (2:13d–f)
    4. D. Children, you know the Father (2:14a–c)
    5. E. Fathers, you know him who is from the beginning (2:14d–f)
    6. F. Young men (2:14g–k)
      1. 1. You are strong (2:14g–i)
      2. 2. The word of God remains in you (2:14j)
      3. 3. You have overcome the evil one (2:14k)

Explanation of the Text

2:12–14 Children, I am writing to you because your sins are forgiven because of his name.

Fathers, I am writing to you because you do know the One who is from the beginning.

Young men, I am writing to you because you have overcome the evil one.

Little children, yes, I write to you because you have known the Father.

Fathers, yes, I write to you because you have known the One who is from the beginning.

Young men, yes, I write to you because you are strong and the word of God remains in you and you have overcome the evil one.

(Γράφω ὑμῖν, τεκνία, ὅτι ἀφέωνται ὑμῖν αἱ ἁμαρτίαι διὰ τὸ ὄνομα αὐτοῦ.

γράφω ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπ’ ἀρχῆς.

γράφω ὑμῖν, νεανίσκοι, ὅτι νενικήκατε τὸν πονηρόν.

ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν πατέρα.

ἔγραψα ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπ’ ἀρχῆς.

ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λόγος τοῦ θεοῦ ἐν ὑμῖν μένει καὶ νενικήκατε τὸν πονηρόν.)

The unique rhetorical structure of these three verses requires that they be considered together, as John brings his message to bear on his readers. Although the overall message of this passage clearly affirms the good standing of the readers in John’s mind, the details present three exegetical puzzles: (1) how to identify the referents of the three vocatives, “children” (τεκνία, παιδία), “fathers” (πατέρες), “young men” (νεανίσκοι), and their relationship to each other; (2) the shift of tense of the verb “I write” (γράφω) from present to aorist (already discussed in Structure); and (3) how to construe the repeated hoti (ὅτι) clause in each statement.

The term “little children” (τεκνία) is used six other times in 1 John (2:1, 28; 3:7, 18; 4:4; 5:21) in statements that clearly refer to all the original readers collectively and probably echoes Jesus’ use of the same term when addressing his disciples in John 13:33 in the opening statement of what is often called the Upper Room Discourse. If “little children” refers to all readers, the other two vocatives (“fathers” and “young men”) is most likely a metaphorical or figurative term, unless John was addressing these verses to men only.

The term “fathers” (πατέρες) does not occur elsewhere in John’s letters or gospel, but it is found in the NT as a term addressing the presumably older men of a group of people (e.g., Acts 7:2). In the context of 1 John 2:13a, 14b, it would likely be understood as addressing those who are older in the Christian faith.

Although there is a tendency to translate “young men” (νεανίσκοι) with the gender-inclusive “young people,” as in many English Bibles, there is no evidence in biblical Greek, where the word occurs almost a hundred times, that the term was ever used inclusively (cf. LXX Ezra 10:1; Ps 77:63; 1 Esd 1:50; Jdt 7:22, 23; Acts 2:17; 5:10 for its use in distinction from women). While it may be correct to apply this verse to Christian women, and especially because John uses the gender-inclusive term “little children” (τεκνία) to describe all his readers elsewhere, he seems to have chosen to use an exclusively male term here.

The puzzle deepens with the question of the relationship between these three distinct terms. Is it that the entire original audience is being addressed first as “children” and then addressed as divided into two more specific categories, “fathers” and “young men”? If so, would female members of the Johannine church(es) be included in these male metaphors, or was John addressing men only? Or are three groups being addressed? The “little children” (τεκνία) are perhaps those new to the Christian faith, regardless of their age, and despite the term being used elsewhere to refer to all (2:1, 12, 28; 3:7, 18; 4:4; 5:21). But if the “children” are further defined as two groups, “fathers” and “young men,” then arguably John would be addressing only men, perhaps not only in 2:12–14, but throughout the entire letter. If only men are being addressed, then John is writing either to an all male Christian community or to only the men within a community of both men and women.

To explain this male-specific language, some interpreters offer the possibility that John writes only to the church officers, on the presumption that all such officers were men in the early church, whom he refers to collectively as “children.” This theory is weakened by the fact that nowhere in the New Testament are church officers called either “children” or “fathers,” though in 1 Pet 5:5 “younger men” (νεώτεροι) are instructed to submit to the elders (πρεσβύτεροι), and Paul instructs Timothy to treat an elder “as if he were your father” (ὡς πατέρα; 1 Tim 5:1).

Trebilco offers an extensive analysis of this question and concludes, “Although we cannot say that women are definitely excluded in 1 John 2:12–14, this seems the most likely explanation.”4 His conclusion that in Greco-Roman society only men were public agents, and therefore only men were addressed in public discourse, assumes a literal interpretation of the vocatives. But in an obviously rhetorical structure, the distinction between sense and referent must be observed. The sense of the words “fathers” (πατέρες) and “young men” (νεανίσκοι) is clearly gender specific and does not include women. However, it appears that John is using these words with a rhetorical force to describe all of his readers in reference to stages of life.

The idea that John is alluding to stages in life, whether physical or spiritual, is suggested by the use of νεανίσκος in Greek literature to describe the stage of a man’s life when his growth was completed and he was in his prime strength, from twenty-two to twenty-eight years old (e.g., Philo, Opif. 105). In that culture, the stages of a man’s life (in distinction from that of a woman) were relevant as the male child grew up to assume his role and responsibilities in the civic life of the city.

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 readers 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 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). If so, the full gamut of believers is addressed, though the sequence does not neatly move from oldest to youngest or vice versa. Because there is something said to each of the three groups that has already been said to all readers previously in the letter, the three categories are a rhetorical structure probably not intended to differentiate sharply between the three groups. As Lieu points out, “The characteristics ascribed to each [group] are elsewhere applied to the whole community, and the author would probably not have been too anxious with which any of his readers identified themselves.”5

All considered, either John writes with only the male members of the community in mind or he is using these terms metaphorically. If he wrote originally to only men, by extension the same points can be said of Christian women. Regardless of whether male or female, young or old, Christians must remain faithful to the teachings about Christ for their entire lives and avoid being led astray by heresy. Therefore, they must be ready to receive the apostle’s teaching, which likely involved rejecting the teaching of those who had left the community (2:19).

The repeated hoti clauses in each of the six statements also need exegetical consideration. Are they to be understood as causal (“I write to you … because …”)? Or as declaratives that specify content (“I write to you … that …”)? Since either is grammatically possible, the answer involves looking at the context of what is said in each statement:

On the one hand, although the majority of English Bible translations render hoti with “because,” a strictly cause-effect relationship is hard to press in these verses. What is said to the children (both τεκνία and παιδία), that their sins have been forgiven (perfect tense), has already been said of all who confess their sin in 1:9. What is said to the fathers (πατέρες), that they have come to know (again, perfect tense) the Father and the One who is from the beginning, has been already said earlier in the letter (2:3, 4, 5). What is said to the “young men” in v. 14j, that the word of God remains “in them” (ἐν ὑμῖν), is the positive statement of what was said negatively in 1:10 about those who claim to have no sin, implying that the young men do not make this claim.

In other words, the statements that “I am writing to you … that your sins have been forgiven … that you know God … that his word remains in you” would be John’s recognition and affirmation that his original readers have been living their Christian lives well in light of all that he has just said in 1:5–2:11. This affirmation contributes to John’s stated purpose of assuring his readers that they do have eternal life (5:13). Furthermore, John introduces the idea that the young men “have overcome” (another perfect) the evil one, a new thought in the letter, but one that will receive more attention in 4:4 and 5:4–5. Perhaps John is suggesting that all those who aspire to be strong in the faith—understanding “young men” as a rhetorical analogy—will be called on to overcome the evil one and the world, a topic introduced in the verse that follows immediately (2:15). This, therefore, suggests that the hoti is declarative. He is writing that these statements are already true of his readers.

On the other hand, taking hoti as causal means that he is writing because these statements are already true. He is not writing because their sins aren’t forgiven, as if to evangelize them. And he isn’t writing because they don’t know the Father, as if to tell them about God. Nor is he writing because they haven’t overcome the evil one, but because they have. This is exactly what he goes on to say in 2:21: “I do not write to you because you do not know the truth, but because you do know it.” In other words, he is writing because their current understanding of the gospel of Jesus Christ qualifies them to receive his exhortation about continuing in the truth in light of potential confusion from false teaching. And his subsequent exhortations can then be heard in the context of this affirmation. Either a declarative or causal sense for hoti comes out at about the same place. Furthermore, the original readers may not have pressed any sharp distinction between the two uses of the conjunction, a distinction that is forced on us by having to choose one of two different English words.6 Jintae Kim observes:

Even a cursory reading of 1 John 2:12–14 brings the new covenant categories of Jer 31:31–34 to mind. “Your sins are forgiven” (v. 12) and “you have known the Father” (v. 14) clearly echo Jer 31:34, “They shall all know me, from the least of them to the greatest, says the Lord; for I will forgive their iniquity, and remember their sin no more.”7

Because the forgiveness of sin is the basis of the new covenant in Jeremiah, the echo of that in 1 John shows that the writer considers the death of Jesus Christ to be the basis of this new relationship with God. This reminder that John’s readers are the new covenant people is memorably presented in the highly rhetorical form of 2:12–14.

Theology in Application

Early in my life as a young Christian adult, I attended a church where the pastor felt it necessary to give an exuberant altar call every Sunday. I understood this came from a heart that was passionately concerned for the lost. But most Sundays as I looked around, I saw only the faces of those who faithfully attended services three times a week and who were actively involved in the life and ministry of the church. I myself had gone forward multiple times to commit my life Christ, even though it felt redundant and unnecessary. Eventually I got the feeling that through these repeated altar calls the pastor was implicitly accusing all of us of not being faithful enough, of somehow not measuring up to his expectations of our spiritual growth and maturity. No matter how involved we were, no matter what we did, it never seemed enough. I grew discouraged, began to resent his incessant altar calls, and eventually left to attend another church.

John lays down some hard teaching in 1:5–2:11: “If we say, ‘We have fellowship with him,’ and walk in the darkness, we lie” (1:6). “If we say, ‘We have no sin,’ then we deceive ourselves” (1:8). “The one who says, ‘I know him,’ and does not keep his commands is a liar” (2:4). “The one who hates his brother or sister is in the darkness” (2:11). I can almost hear the original readers thinking, “Is this what John thinks we are? Who is he talking to?” John well might answer, “If the shoe fits, wear it.” But in 2:12–14, the apostle affirms those who have in fact been living out their faith well. He wants to reassure them that he does know that their sins have been forgiven, that they do know the Father, and that they have overcome the evil one.

For those in positions of spiritual leadership, this is a glimpse of John’s pastoral ministry. He is writing in the aftermath of a serious situation that split the church (“they have gone out from us, but they were not of us,” 2:19). He is going to make some strong exhortations that implicitly will demand the community’s loyalty to his apostolic authority. But first, he wants to affirm them. He reassures them of their fellowship with God and the eternal life they have in Jesus Christ. He affirms that he knows that they do know the truth.

The message here primarily concerns spiritual endurance and growth for readers both then and now. Perhaps not everyone in John’s audience had, in fact, experienced the forgiveness of sins by confession and repentance, and so his affirmation of those who have is implicitly a call to confession for all who have this need. Perhaps there were those who did not know God in Christ, and he points to their need to come into the light. Perhaps the word of God was not influencing every area of their lives, and John reminds us that to be at our spiritual prime, all areas of life must be brought under the lordship of Christ throughout all of our lives. The apostle’s affirmation of who his readers are in Christ should motivate them, and us, to continue to overcome the evil one. The next verses spell out what that will mean.