001.21. Chapter 21
Chapter 21 FORGIVEN CHILDREN
1 John 2:12 “I write unto you, little children, because your sins are forgiven you for His name’s sake.” The title of this chapter raises the question, Are there any unforgiven children? To which we reply, Certainly there are—the whole company of God’s elect remaining so while in their natural condition. “But surely such could hardly be denominated ‘children’—children of God.” Wrong, they are children of God when they enter this world, though they possess not then the Divine nature, and therefore are as yet unmanifested as such, and unknown either to themselves or to others until they be born again. They are God’s children by eternal predestination (Ephesians 1:5). It was as such that Christ died for them (John 11:52). It is because they are such that, in due time, the Holy Spirit is sent into their hearts (Galatians 4:6). But their sins are not forgiven them before they savingly believe in Christ, and that is not until the Holy Spirit is given them and they are quickened into newness of life, for it is impossible that anyone who is dead in trespasses and sins should really feel his dire need of a Saviour and come to Him for pardon. Thus our text speaks of the regenerated children of God whose sins are forgiven.
What a truly amazing thing it is that there should be such a thing as Divine forgiveness of sins—transgressions of God’s Law, affronts to His holiness, rebellions against His exalted majesty. What a marvel that God does not deal with all mankind as He did with the angels when they fell—“delivered them into chains of darkness to be reserved unto judgment” (2 Peter 2:4)! Next to the gift of Christ Himself and the grace we receive from His fullness (John 1:16), forgiveness of sin is the greatest blessing God bestows, and therefore does it head the list of benefits for which the Psalmist blessed the Lord with all his soul (Psalms 103:2-3). Forgiveness may be defined as that judicial act of God whereby the penitent believer is released from the guilt of his transgressions against the Law, without receiving any satisfaction at his hands or inflicting any punishment upon him. It is the remitting of the penalty which he had incurred. It is a revoking of the sentence of justice, an acquittal of his person before the bar of God. It is described in Scripture by a variety of expressions, which serve to open unto us the nature of the thing itself. Several of them are brought together in Psalms 32:1-2.
Before proceeding any further to develop the principal subject of our verse, let us outline its contents. “I write unto you, little children, because your sins are forgiven you for His name’s sake.” Five things call for consideration.
• The connection between that statement and what precedes as well as follows.
• The significance of “I write unto.”
• The appellation which is here given to those addressed—“little children.”
• The reason why the apostle sent this epistle unto them—“because your sins are forgiven.”
• The ground of this blessing—“for His name’s sake.”
First, the relation between 1 John 2:12-14, and its context. Hitherto we have had before us the fellowship of the Father with His children: the nature of that fellowship, the means appointed for its maintenance, and the obligations and privileges which the same entails. Now we are introduced, as it were, to the different members of God’s family, notice being taken of their several ages or stages of growth, with their corresponding spiritual attainments. But before John begins to divide the family into its component parts he addresses himself to the whole thereof, comprehending them all under the endearing expression of “little children,” announcing their sins to be forgiven. That was in strict accord with his central design in this epistle: “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life,” (1 John 2:13), for a saving faith in Christ which issues in forgiveness is a sure sign that the one exercising the same is already in possession of eternal life.
“These verses (1 John 2:12-14) form a break or interruption in the apostle’s line of argument. There is, as it were, a pause.
John calls upon those to whom he writes to consider, not only what he is writing to them, but what they themselves were to whom he is writing: what is their character and standing: what he is entitled to assume in and about them as likely to ensure a fair reception of his message. That was the common apostolic method. It is a courteous and complaisant way of insinuating advice; taking for granted the attainments to be enforced. But it is far more than that, and it is so emphatically here. It is a trumpet call summoning all the faithful to a recognition of their real and true position before God; and that with a view to their receiving aright what His servant is now writing to them” (R. Candlish). In other words, 1 John 2:12-14 pave the way for what follows.
While stressing the necessity of a godly walk and a fruitful life, the foundation on which they rest must ever be insisted upon. “Holiness of life ought indeed to be urged, the fear of God to be carefully enjoined; men ought to be sharply goaded to repentance, newness of life, together with its fruits. But still we ought ever to take heed lest the doctrine of faith be smothered—that doctrine which teaches that Christ is the only Author of salvation and all its blessings. On the contrary, such moderation ought to be presented that faith may ever retain its primacy. This is the rule that is presented to us by John: having faithfully spoken of good works, lest he should seem to give them more importance than he ought to have done, he carefully calls us back to contemplate the grace of Christ” (Calvin). In other words, duly to observe the order and balance of Truth. Doubtless there is, too, a designed link with 1 John 2:10: real faith, saving faith, “worketh by love” (Galatians 5:6), and where it exists and is exercised, we may be assured that this results from God’s having pardoned our sins.
“I write unto you.” Three things were intimated by that language. First, a holy privilege. It was the conferring of a great favour upon them. If the reader were to receive a letter from the official secretary of the king of England, he would feel himself highly honoured: how much more so to be addressed by one of the ambassadors of the King of kings! Second, a call to duty. As 1 John 2:1, shows, “I write unto you” is a hortatory expression. I John am telling you what to do, and what not to do: sin not (1 John 2:1), keep God’s commandments (1 John 2:3-5), follow the example Christ has left us (1 John 2:6), love the brethren (1 John 2:7-11), love not the world (1 John 2:15). Give heed then to my injunctions for they are invested with Divine authority. Third, a permanent record: writing conveys the idea of fixedness. The message delivered by the apostle was no mere transient one, allowing a subsequent revision, either of subtraction or addition. It was the imperial and imperishable Word of God for all generations, and a solemn curse is pronounced upon anyone who adds to or takes from the same (Revelation 22:18-19). Thereby God’s children are graciously provided for against all the attacks of Satan and his agents, who are ever to be met with “It is written”!
“Little children.” The word used here is quite another from the one found in the next verse, and from “newborn babes” in 1 Peter 2:2. In the Greek there are two different words which are both translated “little children” in our English version without distinguishing between them. The one in our text is “teknion,” which occurs seven times in this epistle, and in each instance is applied to the whole company addressed: 1 John 2:1, 1 John 2:12, 1 John 2:28, 1 John 3:7; 1 John 3:18; 1 John 4:4; 1 John 5:21. The one in 1 John 2:13 is “paidion,” which occurs again only in 1 John 2:18, and is restricted to spiritual infants. The former is a term of affection, and is given to the entire believing family; whereas the latter is a discriminating word, which signifies those who are very young, and in 1 John 2:13 is limited unto a particular class in God’s family—the spiritual babes, in contradistinction from the “young men” and the “fathers.” “Teknion,” then, is used of believers of all ages and degrees of growth. This is clear from its first occurrence, for in both halves of 1 John 2:1, the whole household of faith is obviously in view: “My little children, these things write I unto you, that ye sin not. And if any one sin, we have an advocate with the Father.” The blessing which is predicated in our text of those written unto is not one that is peculiar to any special grade of Christians—as are the attainments of the several classes referred to separately in 1 John 2:13, but is true of all alike, for the forgiveness of sins pertains to every one of them. There is a community of life, and pardon is the portion of all saints. By the new life received at regeneration, they are related to God as Father and to each other as brethren; by forgiveness a title is conveyed which makes them heirs of heaven. In 1 John 2:12 the apostle postulates that which pertains to every believing child of God; but in 1 John 2:13 he describes that which characterizes their respective grades according to their measures of growth. In styling all “little children,” John expressed both his authority and his affection: it stamped his address with weight and dignity, and at the same time revealed the warmth of his heart unto them. From the remainder of the sentence he would have them know that it was out of love to Christ and to them that he penned this letter: not to distress, but to promote their spiritual happiness and mutual affection one to another.
“I write unto you, little children, because your sins are forgiven you.” “As this epistle is what we style a catholic epistle, so the address is suited to this, and a universal blessing which belongs unto and is actually bestowed on all the members of the true Church of Christ is expressed. This is the reason he assigns for writing to them, and why he so lovingly addressed them. He had before declared that the blood of Christ, the Son of God, cleanseth them now, in the present tense, from all sin. He then proceeded to declare if any of them should sin, they had in Christ an all-prevailing Advocate.
He was with the Father. He was their righteousness and their atonement. Then he showed what the true and spiritual knowledge of this, and communion with Christ in the blessings and benefits of the same, would consequently and evidentially produce. And now he addressed them because they were the pardoned ones of God. Thus here is consolation, abounding consolation, increasing consolation for them. They were brought to the knowledge of the Father and the Son; they were admitted into fellowship with Them; they were in Christ, pure and righteous. He was their High Priest before the Majesty in the heavens. Their sins were completely taken away, and they were in their individual persons pardoned” (S.E. Pierce).
“For Thou, Lord, art good, and ready to forgive, and plenteous in mercy unto all them that call upon Thee” (Psalms 86:5). What a word is that in Nehemiah 9:17, “Thou art a God of pardons, gracious and merciful, slow to anger, and of great kindness”! It was on the basis of that blessed fact that Daniel prayed, “To the Lord our God belong mercies and forgivenesses, though we have rebelled against Him.” In Psalms 32:1, forgiveness of sins is likened, first, to a removal of them: “Blessed is he whose transgression is forgiven” is literally “whose transgression is lifted up”—taken off him because laid on Christ. Second to a covering of them—by the blood of Christ. Sin is nauseous and abhorrent to the eye of the Holy One. Third, to a non-imputation of them: they are not reckoned to his account, because charged to his Surety. In Isaiah 43:25, to a blotting out of sins; in Luke 7:41-42, and Matthew 6:12, to the cancellation of debts; in Hebrews 8:12, to God’s no more remembering them—thinking no further about them, His justice having been satisfied; and in Isaiah 1:18, to a washing of them “as white as snow.”
It is therefore very clear that one grand design of a Gospel ministry is the assuring and comforting of the saints, for unbelief is ever at work within them, and Satan constantly engaged in efforts to destroy or at least disturb their peace. No small part of the work assigned to the Lord’s servants is so to set the person and work of the Saviour before His redeemed that, by occupying their hearts with the same, they will be lifted out of themselves and delivered from their fears. The forgiveness of sins of those who believe is one of the first blessings announced by the Gospel: in fact there is no true proclamation of God’s good news where that is not plainly set forth. When the Lord Jesus gave the great commission to His apostles, He declared, “that repentance and remission [forgiveness] of sins should be preached in His name among all nations” (Luke 24:47), and accordingly we find that when Peter was sent to Cornelius and his friends he asserted of Christ, “To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins” (Acts 10:43). Paul, too, bore witness at Antioch, “Through this man is preached unto you the forgiveness of sins; and by Him all that believe are justified from all things” (Acts 13:38-39). The object of Divine pardon is a penitent believer, and the fruit thereof is a longing and determination to please the Bestower of it. “And He said unto her, Thy sins are forgiven... Thy faith hath saved thee; go in peace” (Luke 7:48, Luke 7:50).
Faith is as necessary in an instrumental way as Christ’s satisfaction in a meritorious way: “that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me” (Acts 26:18). Christ purchased remission of sins, faith puts us in possession of it. It is fitting that those who are indebted to Christ for this benefit should give up themselves to Him, both in a way of dependence and of submission, putting their case into His hands as the Advocate with the Father, and devoting themselves in subjection to Him, for He is “the author of eternal salvation unto all them that obey Him” (Hebrews 5:9). Evangelical repentance issues from the renewed heart’s sorrow and horror of sin—which cost the Saviour so dearly. Saving faith is that which clings to Christ as our only refuge and hope. Gratitude flows forth in affection to Him: “Her sins, which are many, are forgiven, for she loved much: but to whom little is forgiven [in their own apprehension], the same loveth little” (Luke 7:47). This Divine pardon of sins is free, no charge being exacted of its subject: “the forgiveness of sins, according to the riches of His grace” (Ephesians 1:7). Our redemption and recovery cost us nothing, and since it be by grace, then without our deserving. “Ye have sold yourselves for nought; and ye shall be redeemed without money” (Isaiah 52:3). It is bestowed without respect to anything in us or from us: “and when they had nothing [wherewith] to pay, he frankly forgave them both” (Luke 7:42). Thus it is wholly gratuitous. “I, even I, am He that blotteth out thy transgressions, for Mine, own sake” (Isaiah 43:25)—whatever God does in our salvation it is to glorify His mercy, and out of compassion for our misery. “For Thy name’s sake, O Lord, pardon mine iniquity; for it is great” (Psalms 25:11): the penitent believer has no other plea but the honour of God’s name engaged by gracious covenant. Well may we exclaim, “Who is a God like unto Thee, that pardoneth iniquity, and passeth by the transgression of the remnant of His heritage?” (Micah 7:18).
Divine forgiveness is full: “let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon” (Isaiah 55:7). And since He does so “according to the riches of His grace,” we may be sure it is neither niggard nor grudging. Possibly the reader has acknowledged a fault unto a fellow Christian, and he has said, “I forgive you,” but in such a tone of voice and expression of countenance that you felt you had been just as well without such a pardon. But when God forgives, there is—as Luke 15:20 reveals—just as much joy in His heart as there is in the recipient’s. God does things not by halves, but perfectly: “who forgiveth all thine iniquities” (Psalms 103:3), canceling the whole, so that not one is left on record in His book. A partial forgiveness would not shed sufficient glory on the blood of the Lamb. As John Gill said of His atoning sacrifice, “It reaches to all sins: original and actual, secret and open, past, present, and to come.”
Divine forgiveness is final. When God pardons it is not merely for a season, but for ever. His sentence is irrevocable, releasing the believer from the whole guilt of his transgressions, so that the triumphant challenge goes forth, “Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth?” (Romans 8:33-34). His sentence is never repealed; the saint is fully discharged from all punishment, for the Law can demand no penalty from him.
“Thou wilt cast all their sins into the depths of the sea” (Micah 7:19), and the ocean, my reader, never casts up anything which has sunk into its depths. When God pardons sin it is never charged again to the culprit: “their sins and iniquities will I remember no more” (Hebrews 10:17). Divine forgiveness is permanent and continuous because of the everlasting value and validity of Christ’s atonement. It is the standing office of Christ to act as the great High Priest of His people, and His blood has not only cleansed, but “cleanseth from all sin.” The great assize is indeed at the last day, but God is exercising His judicial office even now. “Verily He is a God that judgeth in the earth” (Psalms 58:11) weighing every action, passing verdict on each person, forgiving or not forgiving. The final judgment is but a public proclamation and execution of the same. As Manton so aptly pointed out, there is a threefold distinction between God’s forgiving us now and then. First, during this life the sentence of the Law may be revoked, but then it is definitive and peremptory. One who is now condemned by the Law may be absolved. Every son of Adam is “condemned already” (John 3:18), and he binds that condemnation upon himself if he dies in his unbelief and impenitence, in contempt of the gracious offer of the Gospel. That his state is now capable of alteration is clear from John 5:24, “Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation; but is [judicially] passed from death unto life.” But at the last great day the sentence is inexorable and irrevocable, and as the tree fell so will it for ever lie.
Second, the Divine sentence is now given in private; then it shall be proclaimed publicly. At conversion the verdict is passed in the awakened conscience according to the Word of God, the Holy Spirit sealing upon the renewed and believing heart some sure promise of God. But when the dread tribunal is set up the sentence will be pronounced by the Judge’s own mouth before an assembled universe, saying either “Come, ye blessed of My Father, inherit the kingdom prepared or you from the foundation of the world” or “Depart from Me, ye cursed, into everlasting fire prepared for the devil and his angels.” As the believer now has the Spirit’s witness within him, then it will be ratified in open court, the Judge of all the earth publicly exonerating him. Third, then there will be an actual execution of the sentence. Now we have our everlasting portion either by promise or threat; but then both the promise and the threat will be fully made good.