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13I write unto you, fathers He comes now to enumerate different ages, that he might shew that what he taught was suitable to every one of them. For a general address sometimes produces less effect; yea, such is our perversity, that few think that what is addressed to all belongs to them. The old for the most part excuse themselves, because they have exceeded the age of learning; children refuse to learn, as they are not yet old enough; men of middle age do not attend, because they are occupied with other pursuits. Lest, then, any should exempt themselves, he accommodates the Gospel to all. And he mentions three ages, the most common division of human life. Hence also, the Lacedemonian chorus had three orders; the first sang, “ ye are we shall be;” the last, “ ye are we have been;” and the middle, “ are what one of you have been and the other will be.” Into these three degrees John divides human life.
He, indeed, begins with the old, and says that the Gospel is suitable to them, because they learnt from it to know the eternal Son of God. Moroseness is the character of the old, but they become especially unteachable, because they measure wisdom by the number of years. Besides, Horace in his Art of Poetry, has justly noticed this fault in them, that they praise the time of their youth and reject whatever is differently done or said. This evil John wisely removes, when he reminds us that the Gospel contains not only a knowledge that is ancient, but what also leads us to the very eternity of God. It hence follows that there is nothing here which they can dislike. He says that Christ was from the beginning; I refer this to his Divine presence, as being co-eternal with the Father, as well as to his power, of which the Apostle speaks in Hebrews, that he was yesterday what he is today; as though he had said,
“ antiquity delights you, ye have Christ, who is superior to all antiquity; therefore his disciples ought not to be ashamed of him who includes all ages in Himself.” (Heb_13:8)
We must, at the same time, notice what that religion is which is really ancient, even that which is founded on Christ, for otherwise it will be of no avail, however long it may have existed, if it derives its origin from error.
I write unto you, young men Though it be a diminutive word, νεανίσκοι, (66) yet there is no doubt but that he directs his word to all who were in the flower of their age. We also know that those of that age are so addicted to the vain cares of the world, that they think but little of the kingdom of God; for the rigor of their minds and the strength of their bodies in a manner inebriate them. Hence the Apostle reminds them where true strength is, that they might no more exult as usual in the flesh. Ye are strong, he says, because ye have overcome Satan. The copulative here is to be rendered causatively. And, doubtless, that strength is what we ought to seek, even that which is spiritual. At the same time he intimates that it is not had otherwise than from Christ, for he mentions the blessings which we receive through the Gospel. He says that they had conquered who were as yet engaged in the contest; but our condition is far otherwise than that of those who fight under the banners of men, for war is doubtful to them and the issue is uncertain; but we are conquerors before we engage with the enemy, for our head Christ has once for all conquered for us the whole world.
I write unto you, young children They needed another direction. That the Gospel is well adapted to young children the Apostle concludes, because they find there the Father. We now see how diabolical is the tyranny of the Pope, which drives away by threats all ages from the doctrine of the Gospel, while the Spirit of God so carefully addresses them all.
But these things which the Apostle makes particular, are also general; for we should wholly fall off into vanity, except our infirmity were sustained by the eternal truth of God. There is nothing in us but what is frail and fading, except the power of Christ dwells in us. We are all like orphans until we attain the grace of adoption by the Gospel. Hence, what he declares respecting young children is also true as to the old. But yet his object was to apply to each what was most especially necessary for them, that he might shew that they all without exception stood in need of the doctrine of the Gospel. The particle ὅτι is explained in two ways, but the meaning I have given to it is the best, and agrees better with the context.
(66) The diminutive termination often expresses affection; hence νεανίσκοι may properly be rendered, “ youth,” or “ young men;” and so τεκνία μου, in the first verse, may be rendered, “ dear children.” — Ed